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PICTURES  OF  SLAVERY 


IN 


@|rau[i  anil  §fak; 


INCLUDING 

PERSONAL  REMINISCENCES,  BIOGRAPHICAL 
SKETCHES,  ANECDOTES,  ETC.  ETC. 


WITH  AN 


APPENDIX,  CONTAINING  TEE  MEWS  OF  JOHN  TTF.sy.ET  AND 
RICHARD  MATSON  ON  SLAVERY. 


C_ 

BY 

KEY.  JOHN  DIXON  LONG. 

A Superannuated  Minister  of  the  Philadelphia  Annas  l Conference  of  the 
Methodist  Episcopal  Church. 


But  if  thou  mayest  he  made  free,  use  it  rather. — 1 Cor.  -yii.  21 


PHILADELPHIA: 

PUBLISHED  BY  THE  AUTHOR. 
1857. 

1 U 83 


Entered  according  to  the  Act  of  Congress,  in  the  ye.  '-  d 857, 

BY  REV.  JOHN  DIXON  LONG, 

in  the  Clerk’s  Oicce  of  the  District  Court  of  the  United  States,  in  and  for 
the  Eastern  District  «»f  Pennsylvania. 


PHILADELPHIA  : 

STEREOTYPED  BY  GEORGE  CHARLES. 
PRINTED  BY  T.  K.  it  P.  G.  COLLINS. 


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LIL^a  nA.u*  [^4  % L\  S'  P 
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INTKOD  U CT  ION. 


I was  born  in  New  Town,  Worcester  County,  Maryland, 
on  the  26th  day  of  September,  181 T.  My  mother’s  name 
was  Sally  Laws  Henderson.  She  was  a devout  member  of 
the  M.  E.  Church,  and  died  in  June,  1828.  From  her  lips 
I received  my  first  antislavery  lesson.  Could  she  have  had 
her  way,  no  slave  would  ever  have  been  held  by  any  mem- 
ber of  her  family.  My  father,  John  W.  Long,  was  a native 
of  Maryland,  and  a slaveholder.  In  the  early  part  of  his 
life  he  was  a sea-captain,  with  all  the  generosity  of  the 
sailor,  but  with  few  of  the  faults  common  to  him.  During 
the  war  of  1812  he  abandoned  the  sea,  and  commenced  the 
mercantile  business  in  New  Town.  In  1824  he  removed  to 
the  Ferry  on  the  Somerset  side  of  the  Pocomoke  River, 
nearly  a mile  from  New  Town.  He  died  in  1834,  leaving 
my  two  sisters  and  brother  under  my  protection. 

I was  received  into  the  M.  E.  Church  in  1835,  by  the 
Rev.  John  A.  Roche,  of  the  Philadelphia  Conference,  who 
is  an  accomplished  Christian  gentleman  and  eloquent 
preacher.  I commenced  my  ministerial  career  in  1839, 
and  was  received  into  full  connection  in  the  Philadelphia 
Conference  in  1842.  In  1848  my  health  failed  ; and  since 
that  time  the  Conference  has  permitted  me  to  labor  when 
and  where  I have  pleased,  according  to  the  state  of  my 
health. 

(7) 


7 ? I $3 


8 


INTRODUCTION. 


I am  an  ardent  lover  of  Methodism,  and  consider 
that  man  its  greatest  enemy  who  strives,  directly  or 
indirectly,  to  fasten  to  it  the  dead  and  putrid  body  of 
chattel  slavery.  I trust  I am  no  bigot;  for  I love  those 
who  love  our  Lord  Jesus  Christ,  of  whatever  church,  race, 
or  color. 

Fifteen  months  ago  it  was  my  expectation  to  live  and  die 
in  my  native  State — in  private  to  bear  my  testimony  to 
masters  against  slavery,  and  in  public  to  labor  for  the  sal- 
vation of  slaves.  I had  resolved  to  bear  the  reproaches 
of  those  who  would  regard  me  as  an  abolitionist,  and  to 
endure  the  slang  to  which  I would  necessarily  be  subjected 
from  fellows  of  the  “ baser  sort.”  But  I had  four  boys,  and, 
as  a Christian  father,  I wished  to  train  them  to  honorable 
labor ; and  was  desirous  that  they  should  regard  all  man- 
kind as  members  of  one  universal  family.  • They  were 
beginning  to  imbibe  the  common  prejudices  of  slave  so- 
ciety— hatred  of  work  and  of  slaves.  Accordingly,  I de- 
termined to  remove  to  a free  State.  A Southern  gentleman 
remarked  to  me  that,  if  he  had  sons,  and  held  my  views  on 
slavery,  he  would  act  precisely  as  I have  acted. 

In  October,  1856,  I removed  to  Philadelphia;  the  “ city 
of  brotherly  love  in  which,  to  my  astonishment,  I found 
prevailing  a vast  deal  of  pro-slavery  sentiment.  At  this 
discovery  all  my  latent  antislavery  feeling  awoke  into 
activity.  A Southern  antislavery  man  can  listen  with 
some  patience  to  one  who  obtains  his  bread  and  butter  by 
the  institution  ; but  the  justification  of  slavery  by  a 
Northern  man  is  almost  intolerable.  A conviction  that  I 
ought  to  bear  my  testimony  against  the  system  by  writing 
now  took  possession  of  my  mind.  But  difficulties  loomed 
up  before  me.  I should  lose  my  friends,  and  would  have 
to  encounter  persecution.  Again,  I was  no  scholar. 
Save  a few  scraps  and  obituary  notices,  I had  never  written 


1 

\ 


INTRODUCTION. 


9 


line  for  publication.  But,  in  view  of  the  responsibilities 
of  the  great  future,  the  path  of  duty  seemed  plain.  Ac- 
cordingly, last  Christmas  I commenced  to  write  my  book, 
which,  justice  to  myself  requires  me  to  state,  has  been 
written  in. a small  room  with  my  family  around  me,  subject 
to  the  interruptions  of  visitors,  and  to  all  the  depressing 
influences  of  feeble  health,  and  the  discouraging  advice 
of  friends.  When  my  manuscript  was  ready,  no  publisher 
in  Philadelphia  that  I approached  would  undertake  its 
publication.  I have  but  little  money  to  lose ; yet  I have 
published  it  at  my  own  risk.  It  goes  forth  on  my  own  re- 
sponsibility. Its  glory  or  its  shame  will  fall  on  my  own 
head.  jSTo  minister  or  layman  in  the  Philadelphia  Con- 
ference is  accountable  for  it.  If  any  of  either  class  shall 
approve  it  after  reading  it,  I shall  be  gratified.  I most 
devoutly  believe  what  I have  written.  I have  no  mis- 
givings that  the  principles  I have  advocated  will  be  found 
unsound  in  the  Great  Day.  I regret  that  I have  not  been 
able  to  present  my  thoughts  and  facts  in  a more  attractive 
form.  Like  a plate  of  strawberries,  or  a quiver  full  of 
arrows,  they  have  association,  but  little  arrangement.  I 
fear  that  the  repetition  of  my  thoughts,  and  the  egotism 
almost  inseparable  from  such  a work,  will  be  offensive. 
All  criticisms  aimed  at  the  literary  execution  of  the  book 
will  be  unheeded.  If  I have  misstated  facts,  I am  open  to 
conviction.  I have  not  written  for  the  learned  ; yet  even 
to  these  some  of  my  thoughts  may  prove  suggestive.  I am 
from  the  masses,  and  have  lived  and  labored  with  them.  I 
love  and  sympathize  with  the  oppressed  of  all  classes  and 
colors.  Yet  I honor  the  rich,  the  wise,  the  learned,  and 
those  high  in  authority.  My  design  is  not  to  array  the 
poor  against  the  rich,  or  the  colored  against  the  white ; 
but  to  array  all  classes  against  slavery  as  it  exists  in  the 
Southern  States  of  this  Union. 


10 


introduction’. 

Slavery  will  be  found,  on  close  examination,  to  be  the 
common  foe  of  church  and  state  ; of  master  and  slave ; 
of  rich  and  poor.  I have  added  my  mite  of  facts  and 
observations  against  it.  I believe  that  all  truth  is  profit- 
able, sooner  or  later.  I have  done  what  I conceive  to  be 
my  duty  to  the  church  and  to  my  country.  May  the 
blessing  of  Christ  rest  on  the  antislavery  cause  ! 


Philadelphia,  May  1,  1857. 


CONTENTS 


CHAPTER  I.  page 

Southern  slavery,  and  who  are  slaves — Free  colored  people  of  the  ^ 
South — The  negro  race 13 

CHAPTER  II. 

Methodist  Episcopal  Church  and  slavery — The  testimony 27"'" 

CHAPTER  III. 

The  Conference  Report — Slavery  in  the  Philadelphia  Annual  Confer- 
ence of  the  Methodist  Episcopal  Church 41 

CHAPTER  IV. 

The  mischievous  colt — The  model  mistress — Physicians  and  slavery — 

The  true  theory,  or  successful  experiment — Slave-droves — Uncle 
Levi TTTrnrvmvr™ 58 

CHAPTER  V. 

Abolitionist — Tattling — The  church  trial — Church  discipline  over 
slaves — Cease  to  do  evil 73 


CHAPTER  VI. 

Love  of  military  titles— Commop  schools  and  school-houses — Mis- 
sionary speeches — The  pastorate — A dangerous  maxim — Selling 
negroes  by  the  pound — Hog  thief — Freedom  of  speech — Washing- 
ton and  Patrick  Henry — Martyrs — The  hee-hive — Border  troubles 
— Cease  agitating  slavery — The  white  crow — Slavery  and  popery....  88 

CHAPTER  VII. 

Going  in  debt — The  fright — “Uncle  Tom’s  Cabin” — Negro-buyers — 

The  fate  of  Nancy — -The  conversion — The  threatened  lawsuit — 
Joseph  Smithers — Slavery  and  infidelity 107 

CHAPTER  VIII. 

Aunt  Phillis — Letter  to  the  young  ministers  of  the  M.  E.  Church — - 


Charles  Clayton — Slavery  no  respecter  of  persons — Slavery  once 
unprofitable — The  internal  slave-trade — A letter  to  General  Tench 
Tilghman .T NTT. TUT. ■..vtttttt*. 130 

CHAPTER  IX. 

Popular  preachers  in  the  South — Gambling — Church  and  State — 

Camp-meetings — Love-feasts — Georgia  Baptists — The  sin  of  slavery  / 

— The  free  negroes  of  Maryland — Cambridge,  Maryland 152 

CHAPTER  X. 

Rum  and  slavery — Southern  literature — Going  to  school — A plea  for 

the  slave — A prayer  of  Christian  slaves 172 

(11) 


12 


CONTENTS. 


CHAPTER  XI.  page 

The  wicked  slave — The  execution — 'William  Otterbein — Rev.  John 
Nicholson — Rev.  David  Shields — Slavery  and  health;  white  ladies 
— Complaints — Slave  literature — The  monkey  theory 1S3 

CHAPTER  XII. 

The  foreign  slave-trade — Slavery  and  its  remedy,  Liberia — Slavery 
and  marriage 201 

CHAPTER  XIII. 

The  Great  American  Republic — Personal  incidents — Slavery  and 
revivals — Moral  and  religious  education  of  children  and  youth — 
Negro  insurrections — The  rich  colored  man 212 

CHAPTER  XIV. 

Tobacco  and  slavery — Revivals  among  our  colored  friends — The 
young  Presbyterian  preacher — The  kidnapper — Slavery,  and  horses 
and  cows — Mob  law — Law  and  lawyers 237 

CHAPTER  XV. 

Slavery  and  novels — Slavery  and  Mormonism — Uncle  Stephen — The 
parting — Courtship  and  marriage — The  lecture — Who  is  the  true 
gentleman? — To  the  white  women  of  the  free  States — The  great 
Southern  aristocracy 257 

CHAPTER  XVI. 

The  Baltimore  Conference — Colored  class-meetings — Delaware — 
Slavery  and  free  territory — The  free  colored  people  of  Philadelphia 
— Baltimore — The  Supreme  Court 279 

CHAPTER  XVII. 

Slavery  and  white  labor — Familiarity — Index  expurgatorius — Exhor- 
tation by  a colored  preacher — The  Sabbath  and  slavery — The  warn- 
ing— The  old  vessel — Pocomoke  Swamp 306 

CHAPTER  XVIII. 

Maryland  hospitality — A Southern  man  with  Northern  principles — - 
The  wild  woman — The  king-bird 324 

CHAPTER  XIX. 

Personal  incidents — The  Discipline  of  the  M.  E.  Church — The  con- 
trast— Pro-slavery  arguments  and  apologies  refuted 332 

CHAPTER  XX. 

The  Fourth  of  July — The  poor  whites  of  the  South — The  effect  of 
slavery  on  the  higher  classes  in  the  slave  States — The  privateer  and 
the  heretics — Impudence — The  sailor — Miss  Margaret  Darrah — 

The  murderer — The  drunkard 351 

CHAPTER  XXI. 

A dying  babe  in  jail — The  African  M.  B.  Church — Covetousness — 
Degrading  epithets — Negro  prayer-meetings — Have  you  made  your 
will? — -The  fugitive  slave — The  infidel 373 

APPENDIX. 

I. — Testimony  of  Rev.  John  We'sley  against  slavery 397 

II. — Testimony  of  Rev.  Richard  Watson  against  slavery 399 

II. — Judge  Taney  and  Rev.  Jacob  Gruber 407 


CHAPTER  I. 


WHAT  IS  SOUTHERN  SLAVERY,  AND  WHO 
ARE  SLAVES. 

“ Slaves  shall  be  deemed,  sold,  taken,  reputed,  and  ad- 
judged in  law  to  be  chattels  personal  in  the  hands  of  their 
owners  and  possessors,  and  their  executors,  administrators, 
and  assigns,  to  all  intents,  constructions,  and  purposes  what- 
soever.” “A  slave  is  one  doomed,  in  his  own  person  and  his 
posterity,  to  live  without  knowledge,  and  without  the  ca- 
pacity to  make  any  thing  his  own ; and  toil  that  another 
may  reap  the  fruits.” 

My  observations  of  Slavery  have  been  con- 
lined,  in  the  main,  to  the  States  of  Delaware 
and  Maryland,  where  it  exists  in  its  mildest 
form  : if,  therefore,  it  shall  be  found  to  be  a 
great  crime  against  God  and  humanity  in  those 
States,  what  must  it  be  in  its  most  aggravated 
manifestations  ? I shall  endeavor  to  draw  truth- 
ful pictures  of  what  I have  seen  and  heard. 
I shall  do  justice  to  master  and  slave.  In  treat- 
ing of  slaves,  I shall  group  them  into  three 
2 (13) 


14 


PICTURES  OF  SLAVERY. 


classes.  First,  there' are  the  slaves  owned  by 
large  planters  and  farmers,  and  governed  by 
overseers  or  “ nigger-drivers,”  as  they  are  called. 
This  class  being  excluded  from  all  contact  and 
association  with  the  families  of  their  wealthy 
owners,  are,  as  a general  rule,  as  degraded  as 
their  ancestors  were  before  they  were  stolen 
from  the  west  coast  of  Africa.  Their  language 
is  shockingly  barbarous;  they  say  “dis”  for  this, 
“ dat”  for  that,  and  “ tudder”  for  the  other. 

They  are  great  believers  in  charms,  spells, 
witches,  wizards,  and  ghosts ; if  they  are  sick; 
they  are  ‘‘in  misery.”  They  do  not  say  that 
they  have  the  headache  or  pain  in  the  side, 
but  “ misery”  in  the  head  or  side,  as  the  case 
may  be.  Their  food  and  clothing  are  of  the 
coarsest  kind ; one  suit  of  coarse  cloth  for  win- 
ter, and  of  cotton  cloth  for  summer.  Their 
allowance  of  food  is  one  peck  of  Indian  com 
meal  and  three  pounds  of  fat  pork  per  week. 
This  they  cook  as  best  they  can.  Among  this 
class  there  is  no  respect  paid  to  sex:  the  fe- 
males work  in  the  field,  cut  wood,  drive  the 
ox-cart,  make  fences.  Indeed,  I have  often 
seen  them  in  situations,  where,  if  the  pecuniary 


SOUTHERN  SLAVERY  AND  SLAVES.  15 


value  of  their  offspring  had  been  consulted, 
they  should  have  been  removed  to  the  “ quar- 
ters” till  after  a certain  time.  Chastity  is  out 
of  the  question.  There  is  a certain  attachment 
between  male  and  female,  but  the  horrible 
slave  laws  allow  it  to  be  little  more  than  the 
promiscuous  commerce  of  beasts.  There  is, 
however,  a genuine  love  between  mother  and 
child.  The  slave  can  truly  say,  “ I have  no 
father,  but  I know  my  mother.”  The  males, 
like  the  dogs  of  their  masters,  are  frequently 
called  after  the  celebrated  philosophers  and 
generals  of  Greece  and  Rome.  Almost  every 
plantation  has  a Plato,  Cato,  Pompey,  and 
Caesar.  This  seems  like  a retribution.  The 
great  men  of  Rome  were  slaveholders  on  a 
magnificent  scale,  and  their  names  are  now 
borne  by  slaves  more  abject  than  theirs. 

The  cowhide  is  their  only  coat  of  arms.  They 
seldom  hear  a kind  word  spoken  to  them  on 
the  part  of  their  overseers.  With  them  there 
is  neither  digression  nor  progression.  The 
common  plantation  slave  is  but  little  better 
informed  tMn  those  of  the  same  class  fifty 
years  ago ; and  one  hundred  years  hence  will 


16 


PICTURES  OP  SLAVERY. 


find  them  the  same,  if  slavery  continues  as  it 
is.  Their  principal  amusements  are  hunting 
and  dancing.  They  are  very  fond  of  hunting 
the  raccoon  and  opossum,  which  they  call  “var- 
mint.” Reader,  did  you  ever  see  a genuine 
negro  dog?  There  is  as  much  difference  be- 
tween such  a cur  and  a gentleman’s  dog,  as 
there  is  between  an  oyster  cart-horse  and  an 
Arabian  charger. 

See  that  poor  slave.  He  is  just  returning 
from  the  lordly  mansion  of  his  master,  with 
his  week’s  allowance  of  meal  and  pork.  Over 
his  left  shoulder  is  suspended  a wallet,  with 
meal  in  one  end  and  pork  in  the  other.  His 
left  hand  presses  against  it.  In  his  right  hand 
he  holds  his  stick  (he  never  says  cane).  He 
is  trudging  along  to  the  adjoining  plantation, 
where  he  belongs.  He  has  a downcast  look, 
and  a gentle,  forward  stoop.  His  dog  alter- 
nately trots  and  walks  behind  him.  His  tail 
is  cut  midway,  and  his  ears  are  cropped.  Look : 
yonder  comes  his  young  master  on  his  fine 
horse,  with  his  glossy  spaniel  bounding  before 
him.  He  approaches ; the  negro  makes  a low 
bow,  and  says,  “Sarvent,  massa.”  His  dog 


SOUTHERN  SLAVERY  A YD  SLAVES.  17 

skulks  to  one  side  : if  the  spaniel  attacks  him, 
he  makes  no  resistance;  he  falls  flat  on  the 
ground,  turns  on  his  back,  curves  his  cut  tail 
between  his  legs,  and  appeals  to  the  magna- 
nimity o£  his  master’s  dog,  and  says  by  actions, 
“ Oh  don’t ! I am  but  a poor  slave  of  a slave  !” 
The  slave  loves  his  dog.  They  are  constant 
companions.  He  talks  with  him  by  day  and 
hunts  with  him  at  night,  and  shares  with  him 
his  scanty  meals.  His  dog  is  the  only  thing 
under  the  sun  that  he  can  call  his  own ; for 
the  master  claims  the  woman  that'  is  called  his 
wife,  his  offspring,  his  hut,  his  pig,  his  own 
body — and  his  very  soul. 

The  master  despises  “ nigger  dogs.”  If  he 
I is  given  to  profanity,  he  swears  at  them  when- 
ever he  sees  them,  accusing  them  of  killing  sheep 
and  his  fat  young  pigs. 

The  plantation  slaves  often  suffer  with  hun- 
| ger.  Despite  the  common  boasts  of  the  slave- 
holder, the  Allwise  only  knows  how  much 
penury  and  starvation  wear  out  the  lives  of 
the  slaves.  Dancing  is  one  of  their  favorite 
amusements.  I have  often  looked  at  their 
dances  during  their  different  holidays.  The 


* j 

18  PICTURES  OF  SLAVERY. 

I 

banjo  is  of  all  instruments  the  best  adapted  to 
the  lowest  class  of  slaves.  It  is  the  very  symbol 
of  their  savage  degradation.  They  talk  to  it, 
and  a skillful  performer  can  excite  the  most 
diverse  passions  among  the  dancers.  Generally, 
however,  they  have  no  instruments,  but  dance 
to  the  tunes  and  words  of  a leader,  keeping 
time  by  striking  their  hands  against  the  thighs, 
and  patting  the  right  foot,  to  the  words  of 

“ ‘ Juber,’  ‘ Cesar  boy,’ 

Ash-cake  in  cle  fire, 

’Possum  up  de  gum  tree, 

Raccoon  in  de  holler.” 

I have  seen  males  and  females  dancing,  rapidly 
whirling  round,  whooping  and  yelling  with 
brutal  delight,  alike  unmindful  of  the  past  and 
future.*  I have  never  known,  in  a single  in- 
stance, of  a colored  man  of  any  moral  tone  who 
was  fond  of  the  banjo  or  common  dance. 

The  “quarters”  of  the  large  slaveholders  are 
generally  mere  shells ; very  few  are  plastered  ; 
and  no  arrangement  is  made  for  the  separation 
of  male  and  female.  The  men  generally  have 
no  beds,  but  sleep  in  their  clothes  on  benches 


SOUTHERN  SLAVERY  AND  SLAVES.  19 

made  of  wide  plank,  with  their  feet  to  the  fire. 
The  plantation  slaves  are  remarkable  for  their 
fine  teeth.  The  slave  is  never  supposed  to  be 
sick,  unless  he  is  very  ill.  The  ignorant  over- 
seer takes  for  granted  that,  if  the  slave  com- 
plains, he  is  “ acting  the  ’possum,”  and  fre- 
quently, before  the  master  or  physician  knows 
it,  the  slave  dies.  The  death  of  a slave  is  con- 
sidered a mere  money  loss.  Neighbor  A says 
that  “neighbor  B has  lost  a fine  slave  worth 
one  thousand  dollars.” 

The  humble  body  is  buried  in  the  negro 
graveyard,  in  some  obscure  part  of  the  planta- 
tion. For  the  slave  there  is  no  tombstone. 
The  flowers  of  memory  and  affection  never 
bloom  over  the  lonely  hillock  that  marks  his 
resting-place.  The  wild  rose  and  dewberry 
mat  his  grave ; and  the  lark  builds  there  her 
lowly  nest,  and  sings  at  morn  his  only  requiem. 
Many  an  undeveloped  poet,  orator,  and  artist 
lies  entombed  in  such  obscure  cemeteries 
throughout  the  South.  A slave-burying  is  one 
of  the  saddest  sights  I ever  saw.  They  do  not 
cry  and  weep  like  freemen  ; they  are  sad  and 
stupid.  They  have  no  religious  services  at  the 


20 


PICTURES  OF  SLAVERY. 


grave,  and  could  not  have  them  if  they  wished. 
The  negro  preacher  on  the  adjoining  plantation 
must  not  leave  his  hoe.  The  white  minister 
is  either  too  grand  to  bury  the  slave,  or  is  not 
called  on.  I have  never  known  of  move  than  one 
lohite  minister  of  the  gospel  who  has  performed  re- 
ligious service  at  the  burial  of  the  slave. 

A negro  funeral  is  different  from  the  “ bury- 
ing,” and  is  a unique  affair.  Several  weeks 
after  burial  the  funeral  is  preached ; and  never 
was  there  more  frolic  at  an  Irish  wake  than 
at  these  funerals,  held  frequentty  in  the  woods ; 
and  sometimes  as  many  as  three  funerals  are 
preached  at  once.  Unless  a colored  person’s 
funeral  is  preached,  whether  he  be  saint  or 
sinner,  there  is  no  peace  of  mind  to  his  friends. 

There  are  3,000,000  of  these  slaves  in  these 
United  States. 

The  second  class  of  slaves  embraces  such  as 
are  owned  by  the  less  extensive  slaveholders 
and  farmers.  These  have  no  overseer,  live  in 
the  kitchen,  mingle  with  the  master’s  family, 
eat  the  same  kind  of  food  as  the  other 
members  of  the  family,  are  not  generally  over- 
worked, use  good  language  for  slaves,  and  are 


SOUTHERN  SLAVERY  AND  SLAVES.  21 


attended  to  when  sick.  Their  children  are 
raised  with  their  master’s  children,  play  with 
them,  and  nurse  them.  In  mind  and  body 
they  are  greatly  superior  to  the  plantation 
slaves.  A strong  attachment  frequently  exists 
between  them  and  their  masters  and  mistresses. 
From  this  class  we  derive  most  of  our  church 
members.  After  they  arrive  at  the  age  of  45, 
many  of  them  become  truly  chaste  and  pious, 
according  to  the  light  they  have,  and  receive 
the  honorable  appellations  of  “ aunt”  and  ee  un- 
cle;” until  that  age,  they  are  usually  called 
“ girls”  and  “ boys.” 

Notwithstanding  the  superior  physical  con- 
dition of  this  class  of  slaves,  they  are  generally 
more  unhappy  and  restless  than  the  more  de- 
graded classes.  Their  superior  advantages  only 
serve  as  a lamp  to  show  them  their  degradation. 
They  are  just  as  liable  as  any  other  class  of 
chattels  to  be  sold  by  the  master  or  his  credi- 
tors. Take  an  illustration.  Beaufort  owns  a 
young  negro  man,  brought  up  in  his  own  house. 
Beaufort  becomes  security  for  neighbor  Miflin. 
Miflin  fails ; the  creditors  resort  to  Beaufort. 
The  boy  must  be  sold.  His  master  and  negro 


22 


PICTURES  OF  SLAVERY. 


buyer  fix  on  the  price.  The  boy  is  to  be  de- 
livered at  a certain  place  where  I happen  to 
be.  The  poor  fellow  comes  on  an  errand,  as 
he  supposes,  little  dreaming  of  the  trap  that  is 
set  for  him.  The  master  is  there.  The  “Geor- 
gia trader”  presently  arrives.  This  worthy  or- 
ders the  boy  to  cross  his  hands ; the  concealed 
rope  is  produced,  and  the  boy  is  tied.  The 
poor  slave  is  stunned,  and  turns  ashy  pale. 
The  dealer  in  human  souls  hurries  him  off  to 
the  county  town  to  await  transportation.  Beau- 
fort weeps  and  trembles,  and  mutters,  “ He  was 
a good  boy ; I never  ate  him  or  drank  him ; I 
shall  never  be  happy  again.”  Unhappy  mas- 
ter ! if  he  had  set  him  free  before  going  in  debt, 
he  would  have  escaped  thorns  that  will  be 
planted  in  his  dying  pillow ; and  if  he  should 
ever  read  these  lines,  he  will  attest  the  faith- 
fulness of  this  narration.  Colored  people  love 
to  sing,  “The  judgment  day  is  rolling  around, 
is  rolling  around,”  &c. 

The  third  class  constitute  the  aristocracy  and 
chivalry  of  the  slave  population  of  the  South. 
They  are  the  household  servants  of  our  Con- 
gressmen, judges.,  lawyers,  doctors,  naval  ofii- 


. 

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SOUIH.EE5  SLAVERY  AY  D SLAVES.  23 

-leers,  wealthy  merchants,  clergymen,  planters, 
ofand  farmers.  Very  few  of  them  ore  jet  black; 
-'■nearly  all  are  more  or  less  white.  The  men 
--■are  line  looking.  The  women  are  beautiful, 
:•  and  many  of  them  even  opulent  in  charms. 
• Nor  is  this  a wonder.  The  best  blood  of  the 

- Saxon  courses  through  their  veins;  the  intellect 
: of  that  race  gleams  in  their  eye.  They  have 

the  health  and  beautiful  form  of  the  Afri- 
: can,  with  the  polish  and  gracefulness  of  the 

- Caucasian  race.  They  seldom  mix  with  the 
: common  slave,  and  feel  great  contempt  for  poor 
’ white  people.  Many  of  them  can  read;  and 

many  of  the  female  servants  are  brought  up 
virtuously,  sleeping  in  the  same  room  with 
their  young  mistresses.  Notwithstanding  their 
accomplishments,  they  are  often  sold  with 
mules,  horses,  and  hogs.  The  females  bring 
the  highest  prices  in  the  South.  For  them 
there  is  no  virtue  after  a certain  age,  unless 
they  die  the  martyr’s  death.  They  never  can 
say  “ this  man  is  my  husband;”  “that  woman  is 
my  wife;”  “this  is  my  child.”  From  this  class, 
as  fugitives,  have  arisen  such  men  as  Frederick 
Douglass,  Wm.  Wells,  Brown,  and,  I presume, 


24  PICTURES  OF  SLAVERY. 

Dr.  Pennington.  I have  seen  them  so  white 
that  a stranger  could  not  have  told  that  they 
were  slaves  or  even  negroes. 

0 chattel  slavery,  if  I had  no  other  name  by 
which  to  call  thee,  “ I would  call  thee  Devil !” 

FREE  COLORED  PEOPLE  OF  TEE  SOUTH. 

The  free  colored  people  of  the  South  consti- 
tute a distinct  class  of  colored  persons  in 
that  section  of  the  Union.  They  labor  under 
many  civil  and  religious  disabilities,  and  are  the 
most  slandered  and  persecuted  class  of  men  in 
the  United  States.  The  early  Methodists  in 
England  and  America  were  not  more  so.  They 
are  not  permitted  to  educate  their  children,  un- 
less they  reside  in  the  cities,  notwithstanding 
they  pay  taxes.  They  have  to  take  the  raking 
fires  from  three  batteries.  The  slave  envies 
them.  The  poor  white  man.  is  jealous  of  them 
lest  they  encroach  upon  his  assumed  rights  and 
privileges;  and  the  large  slaveholder  hates 
them,  as  their  very  presence  puts  notions  of 
freedom  in  the  minds  of  his  slaves.  They  are 
expected  to  please  every  body,  which  is  a very 
difficult  matter.  They  are  the  scape-goats  of 


FREE  COLORED  PEOPLE. 


25 


southern  society.  If  any  crime  is  committed, 
and  the  perpetrator  is  not  discovered,  it  is  laid 
to  the  free  negro.  If  he  commits  a crime,  and 
it  is  proved  on  him,  he  is  sure  to  get  the  full 
penalty  of  the  law.  If  he  steals  from  the  white 
man,  he  goes  to  the  penitentiary;  which  is 
right.  If  the  white  man  steals  from  him,  he 
goes  clear;  which  is  wrong.  If  he  is  lazy,  he  is 
a nuisance ; if  industrious,  and  lays  up  money,  he 
is  accused  of  dealing  with  slaves ; if  he  conducts 
himself  properly,  he  is  proud  and  wants  taking 
down  a little.  His  wife  and  daughter  may  be 
insulted  by  rowdies,  and  he  must  hold  bis 
tongue.  Yet  for  intelligence,  industry,  economy, 
and  morality,  he  is  far  superior  to  the  third 
class  of  slaves.  His  wife  and  children  are  his ; 
his  body  is  his  own.  He  can  remove  to  a free 
State  or  go  to  Africa.  Partial  liberty  is  better 
than  pampered  slavery.  Considering  his  ante- 
cedents and  circumstances,  he  has  met  the 
expectations  of  all  reasonable  men.  Many 
of  them  are  lazy,  but  it  must  be  remembered 
that  laziness  is  a contagious  disease  in  the  South. 
My  advice  to  all  young  enterprising  free  colored 
people  of  the  Southern  States  is,  to  leave  for  the 

free  States.  Canada,  or  Liberia. 

3 


26 


PICTURES  OP  SLAVERY. 


THE  NEGRO  RACE. 

I consider  the  Negro  race  inferior  in  mental 
endowment  only  to  the  great  European  or 
white  race.  The  negro  is  as  full  of  music  as  an 
egg  is  full  of  meat ; and  music  is  allied  to  poetry 
and  eloquence.  No  people  have  the  religious 
element  more  deeply  grounded  in  their  nature. 
As  a race,  they  are  proverbial  for  kindness  and 
affection,  and  respect  for  authority  and  age. 
In  their  religious  meetings  they  exhibit  more 
reverence  in  their  devotion  than  the  whites. 
We  defy  any  set  of  atheists  to  make  many  con- 
verts among  them  in  theory.  In  drollery  they 
are  unequalled ; and  are  only  inferior  to  the  Irish 
in  wit ; even  rivalling  the  French  in  politeness. 
If  properly  trained,  they  would  make  first-class 
orators  and  musicians.  I have  seen  an  exceed- 
ingly fine  portrait  executed  by  a colored  artist 
of  Baltimore.  They  are  great  aristocrats ; and 
pay  much  respect  to  those  above  them  in  in- 
tellect and  authority.  Hence  our  great  South- 
ern aristocracy,  by  emancipating  their  negroes, 
could  retain  them  by  affection  and  their  own 
choice ; and  thus  reap  all  the  benefits  of  slavery 
without  its  crime  and  consequences. 


I 


CHAPTER  II. 

METHODIST  EPISCOPAL  CHURCH  AND 
SLAYERY. 

The  M.  E.  Church  was  organized  in  1784,  in 
the  city  of  Baltimore.  What  did  the  fathers 
of  the  church  think  of  slavery  at  that  time  ? 
We  will  quote  their  own  language,  taken  from 
the  first  Discipline  of  the  church,  compared  with 
the  Large  Minutes.  See  the  History  of  the  Disci- 
pline by  Rev.  Robert  Emory,  former  President  of 
Dickinson  College.  Published  at  the  Book-room, 
New  York,  for  the  M.  E.  Church  : p.  43. 

“ Question  42.  What  methods  can  we  take  to  extirpate 
slavery  ? Ans.  We  are  deeply  conscious  of  the  impropriety 
of  making  new  terms  of  communion  for  a religious  society 
already  established,  excepting  on  the  most  pressing  occasion  : 
and  such,  we  esteem  the  practice  of  holding  our  fellow-crea- 
tures in  slavery.  We  view  it  as  contrary  to  the  golden  law 
of  God,  on  which  hang  all  the  law  and  the  prophets,  and 
the  unalienable  rights  of  mankind,  as  well  as  every  principle 
of  the  Revolution,  to  hold  in  the  deepest  debasement,  in  a 

(27) 


28 


PICTURES  OF  SLAVERY. 


more  abject  slavery  than  is  perhaps  to  be  found  in  any  part 
of  the  world  except  America,  so  many  souls  tliat  are  capable 
of  the  image  of  God.  We  therefore  think  it  our  most 
bounden  duty  to  take  immediately  some  effective  method  to 
extirpate  this  abomination  from  among  us  ; and  for  that  pur- 
pose we  add  the  following  to  the  rules  of  our  society — viz. 

1st.  Every  member  of  our  society  who  has  slaves  in  his 
possession  shall,  within  twelve  months  after  notice  given 
him  by  the  assistant  (which  notice  the  assistants  are  required 
immediately,  and  without  any  delay,  to  give  in  their  respective 
circuits),  legally  execute  and  record  an  instrument,  whereby 
he  emancipates  and  sets  free  every  slave  in  his  possession 
who  is  between  the  ages  of  forty  and  forty-five  immediately, 
or  at  furthest  when  they  arrive  at  the  age  of  forty-five. 

And  every  slave  who  is  between  the  ages  of  twenty-five 
and  forty  immediately,  or  at  furthest  at  the  expiration  of 
five  years  from  the  date  of  the  said  instrument. 

And  every  slave  who  is  between  the  ages  of  twenty  and 
twenty-five  immediately,  or  at  furthest  when  they  arrive 
at  the  age  of  thirty. 

And  every  slave  under  the  age  of  twenty,  as  soon  as  they 
arrive  at  the  age  of  twenty-five  at  furthest. 

And  every  infant  born  in  slavery  after  the  above  men- 
tioned rules  are  complied  with,  immediately  on  its  birth. 

2d.  Every  assistant  shall  keep  a journal,  in  which  he 
shall  regularly  minute  down  the  names  and  ages  of  all  the 
slaves  belonging  to  all  the  masters  in  his  respective  circuit, 
and  also  the  date  of  every  instrument  executed  and  re- 
corded for  the  manumission  of  the  slaves,  with  the  name  of 


METHODIST  CHURCH  AND  SLAVERY.  29 


the  court,  book,  and  folio,  in  which  said  instrument  respect- 
ively shall  have  been  recorded  ; which  journal  shall  be 
handed  down  in  each  circuit  to  the  succeeding  assistants. 

8d.  In  consideration  that  these  rules  form  a new  term 
of  communion,  every  person  concerned  who  will  not  comply 
with  them,  shall  have  liberty  quietly  to  withdraw  himself 
from  our  society  within  the  twelve  months  succeeding  the 
notice  given  as  aforesaid ; otherwise  the  assistants  shall  ex- 
clude him  from  the  society. 

4th.  Ho  person  holding  slaves  shall  in  future  be  ad- 
mitted into  society  or  the  Lord’s  Supper,  till  he  previously 
complies  with  these  rules  concerning  slavery. 

H.  B.  These  rules  are  to  affect  the  members  of  our 
society  no  further  than  as  they  are  consistent  with  the 
laws  of  the  States  in  which  they  reside. 

Question  43.  "What  shall  be  done  with  those  who-  buy 
or  sell  slaves,  or  give  them  away  ? Ans.  They  are  imme- 
diately to  be  expelled ; unless  they  buy  them  on  purpose 
to  free  them.” 

'•  ' 

I.  It  will  be  seen,  by  the  above,  that  our 
preachers,  in  1784,  viewed  the  holding  of  slaves, 
or  the  sustaining  voluntarily  the  relation  of 
master  and  slave,  as  contrary  to  the  golden  law 
of  God.  Hence,  not  only  official  members,  but 
private  members,  were  to  break  that  relation  by 
manumission  according  to  the  conditions  laid 
down. 

o*f: 

O * 


30 


PICTURES  OF  SLAVERY. 


2.  They  regarded  slavery  in  America  the 
most  abject  of  any  perhaps  in  the  known  world. 

3.  They  considered  that  holding  a fellow- 
creature  in  bondage  Avas  a sin  sufficient  to  exclude 
any  one  from  the  Supper  of  the  Lord,  and  was 
an  abomination  which  they  sought  to  extirpate 
from  the  church.  These  fathers  then  were  a band 

■v  of  Christian  abolitionists,  and  contended  for  eman- 
cipation. For  “ extirpation”  means,  according  to 
Webster,  to  “ destroy,  to  pull  up  by  the  roots 
which  is  all  we  mean  by  abolition. 

4.  We  have  painfully  to  admit  that  the 
church  did  afterward  fall  from  her  noble  and 

‘ New  Testament  position  on  the  subject  of  sla- 
very ; and  many  of  these  fathers  tried  to  undo 
with  their  own  hands  what  they  had  so  nobly 
accomplished.  So  that  in  1808  was  stricken 
out  of  the  Discipline  all  that  related  to  private 
members ; and  slaveholding  was  only  consid- 
ered an  official  impediment.  Private  members 
could  hold  for  life  their  fellow-creatures  in  bond- 
age, give  them  away  to  their  children  during 
their  lifetime,  and  leave  them  in  perpetual  sla- 
very. So  the  whole  ground  was  in  effect  con- 
ceded to  slavery.  What  a fearful  history  the 


METHODIST  CHURCH  AND  SLAVERY.  31 


M.  E.  Church  has  read  to  the  world  by  this 
concession — a history  written  with  the  blood 
and  tears  of  oppressed  thousands  ! Private  mem- 
bers holding  slaves,  soon  involved  class-leaders, 
exhorters,  local  preachers,  and  travelling  preach- 
ers, and  finally  debauched  the  moral  senti- 
ments of  the  whole  church,  so  that  in  1836 
the  General  Conference  w^as  in  direct  antago- 


nism to  the  Conference  of  1784.  The  year  1836 
wras  the.  darkest  hour  in  the  history  of  the  M. 
E.  Church.  Rum  and  slavery  were  both  tri- 
umphant in  her  at  this  time.  At  that  period 
private  members  could  manufacture  and  sell 
rum,  but  an  ordained  elder  could  not.  The 
church  has  seen  the  folly  of  such  a distinction, 
and  has  since  decreed  that  rumselling  for  gain 
is  sin  in  any  man ; and  she  will  arrive  at  the 
same  conclusion  with  regard  to  slavery. 

Had  it  not  been  for  New  England  and  West- 


ern Methodism,  in  1844,  -we  should  have  had 
some  slaveholding  bishops  to  preside  over  our 
conferences  at  this  time.  I thank  my  Divine 
Master  for  New  England  Methodism  ! 

What  was  the  final  result  of  the  concession 
of  1808?  The  organization  and  development  of 


32 


PICTURES  OP  SLAVERY. 


the  M.  E.  Church  South ; whose,  only  peculiar 
and  distinctive  feature  is,  that  she  upholds, 
defends,  and  sustains  her  entire  membership, 
including  travelling  preachers  and  bishops,  in 
holding,  buying,  selling,  and  giving  away 
slaves,  as  goods  personal,  to  all  intents  and 
purposes.  She  defends  slavery  as  a good,  and 
appeals  to  the  religion  of  Christ  to  sustain 
it.  She  can  take  but  one  other  step ; and  that 
is,  to  recommend  the  reopening  of  the  slave- 
trade  on  the  coast  of  Africa,  which  is  certainly 
no  worse  than  the  internal  slave-trade.  And 
all  these  consequences  flow  necessarily  from  the 
premise  that  private  members  are  not  sinners 
by  holding,  breeding  and  working,  giving  away, 
or  willing  human  beings  as  things  and  chattels. 
Once  grant  this  in  church  or  state,  and  all  other 
things  will  be  added,  including  the  slave-trade. 
They  are  all  parts  of  one  great  whole.  While 
we  detest  the  principles  of  the  M.  E.  Church 
South  on  the  subject  of  slavery,  we  admire 
her  honesty  in  avowing  that  slavery  is  not  a 
sin  in  private  members  or  bishops;  and  the 
only  holy  and  logical  weapons  by  which  we  nan 
subdue  her  is  to  affirm  that  slavery  is  sin  by 


METHODIST  CHURCH  AND  SLAVERY,  33 


•whomsoever  committed,  be  he  saint  or  sin- 
ner, layman  or  bishop.  To  this  point  the 
Discipline  of  the  M.  E.  Church  will  come,  as  it 
ought  to  have  come  in  1856,  at  the  General 
Conference  at  Indianapolis. 

We  lament  that  this  talented  and  venerable 
body  of  Christian  ministers  and  divines  should 
have  hesitated  a moment  to  declare  that  slave- 
holding is  a sin  in  the  laity  as  well  as  in  the  min- 
istry. It  is  true  that  the  members  of  the  General 
Conference  of  1856  took  higher  ground  against 
slavery,  in  their  speeches  at  the  Conference, 
than  has  been  taken  since  1784;  and  much 
progress  has  been  made  in  the  right  direction. 
Nevertheless,  we  occupy  an  anomalous  position. 
While  three-fourths  of  the  ministry  and  laity  are 
decidedly  antislavery,  we  have  a pro-slavery 
Discipline,  which  allows  our  private  members 
in  Delaware,  Maryland,  and  Virginia  to  hold 
for  gain,  to  give  away,  and  transmit  by  will  tp 
their  heirs,  as  chattels  personal,  souls  for  whom 
Christ  died.  The  slave  can  be  sold  for  their 
debts  at  any  time.  They  can  give  them  away 
to  relatives,  who  can  sell  them  to  the  negro 
buyer  at  pleasure ; and  do  all  this  according 


34 


PICTURES  OF  SLAVERY. 


to  the  Discipline  of  the  church  ; and  they  cannot 
be  expelled  for  it.  At  one  small  country  ap- 
pointment, in  the  fall  of  ’55  and  winter  of  ’56, 
I knew  two  members  of  the  M.  E.  Church  who 
died,  and  left  from  twenty-five  to  thirty  slaves 
in  bondage  for  life ; thereby  depriving  these 
poor  creatures  of  rights  natural  and  divine. 
Slaveholding  and  slave-breeding  can  never  be 
broken  up  in  the  church  by  merely  keeping  it 
out  of  the  ministry.  Suppose  we  were  to  send 
missionaries  to  Utah  to  convert  the  Mormons, 
and  they  were  to  profess  to  be  converted  and 
offer  to  join  the  M.  E.  Church,  but  request  to  re- 
tain polygamy,  and  the  preachers  were  to  say  that 
they  might  do  it,  but  were  determined  to  keep 
it  out  of  the  ministry : would  we  ever  break  up 
polygamy  among  the  Mormons?  Never  ! never  ! 
Eor  my  part,  I believe  it  just  as  much  a sin  in 
a private  member  to  deprive  a fellow-creature 
of  his  just  wages,  to  separate  him  like  a brute 
from  friends,  as  it  would  be  in  a bishop.  The 
antislavery  principles  of  our  holy  religion,  and  the 
M.  E.  Church  South,  will  drive  us,  on  the  Border, 
from  this  untenable  ground.  Let  us  get  on  the 
rock  of  eternal  truth  and  righteousness,  and 


then 
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oi 

n 

t' 

it 

r 

l 


THE  TESTIMONY. 


35 


; then  we  shall  have  the  sympathy  of  the  good 
. of  all  nations.  And  what  is  still  better,  we 
, shall  have  the  sympathy  of  the  man  Christ 
, Jesus,  who  was  sold  like  a slave  for  thirty  pieces 
: of  silver.  I believe  that  the  blessed  Jesus  is  an 
antislavery  Redeemer.  When  he  forgave  me 
my  sins,  he  whispered  to  my  inmost  soul  that 
the  holding  of  slaves  was  sin. 

THE  TESTIMONY. 

I consider  American  slavery  to  be  the  great 
question  now  before  the  American  people  in 
| church  and  state.  Its  importance  surpasses  that 
of  the  political  separation  from  Great  Britain, 
which  agitated  the  minds  of  our  fathers  from  1770 
-to  1776.  I believe  that  it  will  eventually  come 
in  contact  with  every  association,  whether  lite- 
rary, scientific,  benevolent,  social,  political,  or 
religious.  With  regard  to  this  question,  whatever 
i appearances  may  indicate  to  the  contrary,  in 
reality  there  is  no  neutral  ground.  In  health,  I 
am  as  a reed  shaken  by  the  wind.  As  a 
preacher  in  the  M.  E.  Church,  I am  not  dis- 
tinguished for  wealth,  high  office,  learning, 
family,  or  intellect.  I shall  soon  fall  from  the 


36 


PICTURES  OF  SLAVERY. 


tree  of  this  natural  life  as  a leaf,  to  be  forgotten 
among  my  fellow  leaves : yet  I have  a little  in- 
fluence among  men.  It  may  survive  me  a little 
while  after  death.  For  that  influence,  God, 
the  judge  of  all,  will  hold  me  accountable.  I 
feel  I must  bear  my  testimony  as  an  honest 
man  against  chattel  slavery  in  this  nation. 
Whether  living  or  dying,  I wish  to  be  quoted  as 
conscientiously  opposed  to  it,  in  all  its  shapes, 
forms,  and  modifications.  I wish  to  wound  no 
man’s  feelings ; yet,  in  the  discharge  of  a sacred 
duty,  I may  have  to  do  it.  I believe  that  the 
only  way  to  remedy  any  evil  is  to  proclaim  the 
truth,  clearly  and  distinctly,  concerning  that 
evil.  The  man,  and  especially  the  Christian 
minister,  who  is  silent  on  the  subject  of  slavery, 
who  never  whispers  to  his  friend  or  foe  a word 
of  opposition  to  it,  is  giving  his  example  and 
influence  in  its  favor.  A projihet  of  God  who 
can  stand  by  and  see  those  for  whom  Christ 
died  held  in  bondage,  deprived  of  legal  claim 
to  wife,  child,  or  to  his  own  body,  deprived  of 
freely  worshiping  Almighty  God,  and  yet  give 
no  alarm  of  danger,  nor  utter  a cry  of  warning, 
need  not  be  envied  when  he  stands  at  the  judg- 


THE  TESTIMONY. 


37 


ment-seat  of  Christ  to  render  up  his  account. 
Next  to  the  love  and  approbation  of  Christ  and 
my  own  family,  there  is  nothing  that  I so  highly 
appreciate  as  the  love  and  good  opinion  of  my 
ministerial  brethren,  especially  those  of  the 
Philadelphia  Conference.  From  the  day  that  I 
became  associated  with  them  to  this  hour,  I 
have  honored  them  for  their  office’  sake,  and 
loved  them  (with  few  exceptions)  for  their  great 
moral  worth  and  purity.  When  they  have 
honored  me,  in  the  darkest  hour  of  my  bodily 
afflictions,  with  visits  to  my  humble  abode,  they 
always  gave  me  more  pleasure  than  they  re- 
ceived. I have  not  seen  the  hour,  when  not 
confined  to  my  sick  room,  that  I would  not  go 
through  wind  and  rain  to  bathe  their  brows  or 
wash  their  burning  feet,  if  that  would  alleviate 
their  sufferings.  I expect  my  brethren  to  con- 
demn this  book,  and  severely  blame  me  for 
writing  it;  yet  I trust  I shall  have  grace  to 
hear  up  under  the  castigation.  I must  ex- 
press the  painful  conviction  that  the  fathers  of 
the  Philadelphia  Conference  have  been  too  silent 
in  their  testimony  against  slavery.  I have  been 
among  them  for  seventeen  years,  and  have 
4 


88 


PICTURES  OF  SLAVERY. 

never  listened  to  a sermon  against  slavery.  I 
never  heard  a presiding  elder  in  a quarterly 
conference,  public  congregation,  or  love-feast, 
throw  out  a hint  that  it  was  wrong  to  hold 
slaves  for  life.  Our  membership  must  conclude, 
from  our  silence  upon  the  subject,  that  slavery 
is  no  sin.  Now  and  then  a brother  in  Maryland 
sets  his  negroes  free,  feeling  it  a sin  to  hold  them 
in  slavery ; but  he  arrives  at  these  conclusions 
from  his  natural  sense  of  justice;  or,  perhaps, 
from  reading  the  life  of  Freeborn  Garretson,  and 
yielding  to  the  silent  operations  of  the  Holy 
Spirit. 

There  are  good  men  in  Virginia,  Kentucky, 
and  other  Slave  States,  who,  while  the  pulpit 
has  either  been  quiet  upon  the  subject,  or 
taught  the  doctrine  that  slavery  is  of  Divine 
origin,  have  searched  the  Scriptures  and  rea- 
soned for  themselves;  and,  in  the  name  of  justice 
and  in  the  fear  of  God,  they  have  emancipated 
their  slaves,  and  sent  them  to  Liberia  or  the 
free  States  of  this  Union.  Why  will  not  the 
watchmen  on  the  walls  of  Zion  sound  the  alarm, 
when  they  see  slavery  desolating  our  beautiful 
Southern  States,  crushing  the  intellect,  and 


THE  TESTIMONY. 


39 


poisoning  the  morals  of  nearly  all  beneath  its  in- 
ti uence ? 

Brethren,  I would  that  ye  were  as  strongly 
antislavery  as  I am,  except  these  bonds.  My 
feelings  have  been  lacerated  a hundred" times 
on  account  of  my  opposition  to  slavery.  Soon 
after  I joined  the  church,  I became  leader  of  a 
colored  class.  This  brought  persecution;  and 
from  that  day  to  this  I have  been  hound  in 
spirit  with  Christ’s  down-trodden  people.  This 
hook  will  banish  .me  from  my  relatives,  from 
the  graves  of  my  honored  parents,  and  from 
my  native  State.  If  I were  to  visit  my  former 
places  of  residence,  I might  not  receive  personal 
violence ; but  the  man  who  should  entertain 
me  would  he  marked,  and  would  have  to  suffer 
on  my  account ; and  I would  not  knowingly  be 
the  cause  of  bringing  trouble  upon  my  friends. 
Henceforward  I shall  be  an  exile  among  stran- 
gers, and  shall  seek  a home  and  a grave  among 
them.  Many  who  once  thought  of  my  name 
with  affection  will  associate  it  with  disgrace. 
Some  will  even  believe  that  they  will  be  doing 
God  service  to  abuse  me.  An}^  man  who  dares 
to  utter  a word  against  slavery  is  branded  by 


40 


PICTURES  OF  SLAVERY. 


the  Southerners  as  a fanatic.  I communicated 
to  a friend  my  intention  of  writing  against  sla- 
very. “Well,  sir,”  said  he,  “you  may  prepare 
yourself  to  have  showers  of  lies  heaped,  upon 
you.”  ‘ Henceforward,  by  all  Christian  and  law- 
ful means,  I expect  to  urge  an  uncompromising 
warfare  against  the  sin  of  slavery.  To  those 
who  may  persecute  me,  I trust  I shall  be  en- 
abled by  Divine  assistance  to  pray,  “ Father, 
forgive  them,  for  they  know  not  what  they  do.” 


CHAPTER  III. 


THE  CONFERENCE  REPORT. 

The  following  extract  is  made  from  an  ad- 
dress of  the  Philadelphia  Annual  Conference 
to  the  Societies  under  its  care,  dated  Wilming- 
ton, Del.,  April  7,  1847  : 

11  If  the  plan  of  separation  gives  us  the  pastoral  care  of 
you,  it  remains  to  inquire  whether  we  have  done  any  thing, 
as  a Conference,  or  as  men,  to  forfeit  your  confidence  and 
affection.  We  are  not  advised  that,  even  in  the  great  ex- 
citement which  has  distressed  you  for  some  months  past, 
any  one  has  impeached  our  moral  conduct,  or  charged  us 
with  unsoundness  in  doctrine,  or  corruption  or  tyranny  in 
the  administration  of  Discipline.  But  we  learn  that  the 
simple  cause  of  the  unhappy  excitement  among  you  is,  that 
some  suspect  us,  or  affect  to  suspect  us,  of  being  abolition- 
ists. Yet  no  particular  act  of  the  Conference,  or  any  par- 
ticular member  thereof,  is  adduced  as  the  ground  of  the 
erroneous  and  injurious  suspicion.  We  would  ask  you, 
brethren,  whether  the  conduct  of  our  ministry  among  you 
for  sixty  years  past  ought  not  to  be  sufficient  to  protect  us 
from  this  charge  ? Whether  the  question  we  have  been  ae- 

4*  (41) 


42 


PICTURES  OF  SLAVERY. 


custoraed,  for  a few  years  past,  to  put  to  candidates  for 
admission  among  us,  namely,  Are  you  an  abolitionist  ? and, 
without  each  one  answered  in  the  negative,  he  was  not  re- 
ceived, ought  not  to  protect  us  from  the  charge  ? Whether 
the  action  of  the  last  Conference  on  this  particular  matter 
ought  not  to  satisfy  any  fair  and  candid  mind  that  we  are 
not,  and  do  not  desire  to  be,  abolitionists  ? * * * "We 

cannot  see  how  we  can  be  regarded  as  abolitionists,  without 
the  ministers  of  the  M.  E.  Church  South  being  considered 
in  the  same  light.  ******* 
Wishing  you  all  heavenly  benedictions,  we  are,  dear 
brethren,  yours,  in  Christ  Jesus, 

J.  P.  Durbin, 

J.  Kennaday, 

Ignatius  T.  Cooper,  > Comm.1’ 

William  H.  Gilder, 

Joseph  Castle. 


The  above  extract,  I presume,  is  correctly 
copied  from  the  original  Report  made  by  the 
Committee  to  the  Philadelphia  Conference  of 
the  M.  E.  Church,  at  its  annual  session  in  Wil- 
mington, Delaware,  in  April,  1847,  and  adopted 
by  the  Conference.  The  extract  has  been  pub- 
lished in  Mrs.  Stowe’s  “ Dred”  and  “ Key  to 
Uncle  Tom’s  Cabin,”  which  circulated  throughout 
Europe  and  America.  This  Report  did  not 
profess  to  speak  the  sentiments  of  the  New 
England  and  Western  Conferences  of  the  M.  E. 


THE  CONFERENCE  REPORT. 


43 


Church,  but  simply  those  of  the  Philadelphia 
Conference.  I was  often  confined  to  my  room 
during  that  session  of  Conference,  and  did  not 
know  the  contents  of  the  Report  till  I read  it 
in  the  Wilmington  papers  after  the  close  of  the 
session.  After  the  division  of  the  M.  E. 
Church  in  1844,  there  were  troubles  among  our 
members  in  Accomac  and  Northampton  Coun- 
ties, Ya.  Many  went  off  to  the  M.  E.  Church 
South,  and  wished  all  others  to  go  with  them ; 
but  many  determined  to  remain  in  the  M.  E. 
Church.  One  or  two  of  our  preachers  were 
mobbed.  And  for  what?  For  teaching  that 
holding  slaves  for  gain  was  sin  ? No.  For  in- 
sisting that  masters  should  teach  slaves  to  read 
as  a preparation  for  freedom?  No.  For  get- 
ting up  Sabbath-schools  among  colored  people  ? 
No.  What  then  caused  the  commotion  ? Sim- 
ply this : that  some  said  that  they  would  con- 
tinue to  belong  to  the  M.  E.  Church,  and  others 
said  that  all  should  join  the  M.  E.  Church 
South.  It  was  a quarrel  about  mere  names. 
There  was  no  moral  issue  concerning  slavery 
between  the  laity  of  the  two  denominations. 
In  proof  of  this,  I appeal  to  the  Report  of  the 


44 


PICTURES  OF  SLAVERY. 


Committee  of  five  of  the  most  gifted  and  distin- 
guished brethren  of  the  Conference.  The  Re- 
port says  that  “ some  suspect  us  of  being  abo- 
litionists;” but  the  Committee  deny  it,  and  say 
they  are  not  “abolitionists,”  and  do  not  in- 
tend or  desire  to  be.  What  did  the  Committee 
mean  by  “ abolitionist?”  Simply  one  who  be- 
lieves and  teaches  that  it  is  a sin  in  the  private 
members  of  the  M.  E.  Church  to  hold  slaves, 
and  that  non-slaveholding  should  be  a condition 
of  membership.  The  Committee  meant  to  say 
to  the  Virginia  Methodists  who  remained  with 
us,  about  as  follows : “ Does  the  M.  E.  Church 
South  allow  her  private  members,  and  class- 
leaders,  and  local  preachers,  to  hold  slaves  for 
gain,  and  for  life,  and  then  leave  them  in  bond- 
age? So  -do  we.  We  are  not  more  opposed  to 
slavery  than  the  ministers  of  the  M.  E.  Church 
South.  If  any  person  accuses  us  of  being.  ‘ abo- 
litionists,’ they  can  with  the  same  propriety  ac- 
cuse the  ministers  of  the  M.  E.  Church  South 
of  the  same  grievous  offence.” 

Now  the  whole  country  knows  that  the 
Church  South  is  pro-slavery,  that  it  glories  in 
being  so.  This  Report  suggests  to  my  mind  these 


THE  CONFERENCE  REPORT. 


45 


inevitable  reflections  : 1st.  It  is  unequivocally  a 
pro-slavery  document.  2d.  Its  doctrines  are 
still  held  by  a majority  of  the  Philadelphia 
Conference,  for  the  Conference  has  not  repudiated 
them,  but  continues  to  send  preachers  to  Vir- 
ginia, with  the  understanding  that  they  are  to 
act  in  accordance  with  the  Report.  3d.  The 
right  of  the  laity  to  breed  and  hold  slaves,  is 
guaranteed  to  them  by  the  present  Discipline. 
4th.  The  Committee,  at  that  time,  held  the  doc- 
trine of  the  Discipline  as  their  private  views. 
5th.  If  in  the  last  ten  years  they  have  not 
changed  their  views,  we  must  sorrowfully  place 
them  and  their  great  talents  and  influence 
among  the  ranks  and  resources  of  the  pro- 
slavery party.  6th.  I repudiate  the  doctrine 
of  the  Report,  and  believe  that  slaveholding  is  a 
sin  in  all  men.  7th.  The  Discipline  of  the  M. 
E.  Church  ought  to  be  altered  so  as  to  exclude 
slaveholders  from  the  church.  8th.  I believe 
three-fourths  of  all  the  ministry  and  laity  of  the 
M.  E.  Church  are  Christian  abolitionists ; that 
is,  they  are  antislavery  in  sentiment. 


46 


PICTURES  OF  SLAVERY. 


SLAVERY  IN  THE  PHILADELPHIA  ANNUAL 

CONFERENCE  OF  THE  METHODIST  EPISCO- 
PAL CHURCH. 

I profess  to  know  as  much  about  slavery  in 
the  Philadelphia  Conference  as  any  member  of 
the  Conference  of  my  age.  I have  travelled 
some  of  the  most  laborious  circuits  lying  in  the 
slave  portions  of  its  territory. 

In  pursuing  my  pastoral  duties,  I have  visited 
the  abject  slaves  in  their  huts  or  cabins,  the  free 
negroes  in  their  little  houses,  and  baptized  their 
children. 

I have  seen  slavery  in  the  quarter,  in  the 
kitchen,  and  in  the  parlor;  at  the  church,  at 
the  funeral,  at  the  marriage,  under  the  eye 
of  the  overseer  in  the  fields,  and  on  • holiday 
occasions.  I have  seen  it  in  its  most  disgusting 
forms,  and  amid  circumstances  so  mild  as  to 
veil  from  the  stranger  its  real  character. 

I have  witnessed  its  effects  on  the  owners  and 
employers,  in  the  relations  of  master,  mistress, 
and  overseer.  I have  studied  it  with  a painful 
and  prayerful  interest.  From  the  year  1835,  in 
which  I confessed  Christ,  to  this  hour,  I have 


SLAVERY  IX  OUR  CONFERENCE,  47 

never  wavered  in  my  conviction  that  to  hold  a 
human  being  in  bondage,  as  a chattel,  would  be 

I a sin.  For  one  human  being  has  no  right  to 
force  another  to  work  for  him,  or  take  his  labor 
without  paying  for  it.  One  man  has  no  right  to 
own  another ; therefore,  chattel  slavery  is  a gross 
violation  of  right.  It  is  sin  and  a crime.  I 
always  felt,  too,  that,  if  I treated  a slave  well, 
my  death,  or  failure  in  business,  might  never- 
theless consign  him  to  chains  and  to  the  lash 
of  the  merciless  slave-trader. 

Of  the  few  hundred  dollars  received  from  my 
father’s  estate,  one-fourth  of  the  whole  was  in  the 
person  of  a valuable  and  honest  slave.  I imme- 
diately filed  a deed  of  manumission ; and  had  I 
owned  five  hundred  slaves,  and  had  every  cent  I 
was  worth  been  invested  in  them,  I should  have 
set  them  free.  Believing  slavery  to  be  a sin,  why 
should  I have  hesitated  ? “ For  what  shall  it 

profit  a man  if  he  gain  the  whole  world,  and  lose 
his  own  soul  ?”  Nevertheless,  I have  patiently 
listened  to  every  vulgar  and  obscene  argument 
advanced  in  its  favor,  and  read  all  the  arguments 
in  its  defence  from  Dr.  Fuller  to  Taylor  Bledsoe. 
Dr.  Fuller  is  the  ablest  advocate  that  has  yet 


48 


PICTURES  OF  SLAVERY. 


taken  the  field  in  support  of  chattel  slavery ; 
and  should  he  ever  attempt  to  prove  from  the 
Bible  that  we  ought  not  to  eat  with  our  teeth, 
or  see  with  our  eyes,  he  will  be  just  as  successful 
as  in  his  defence  of  slavery.  From  all  these  an- 
tecedents, I think  I am  prepared  to  give  a tole- 
rably good  idea  of  the  state  of  things  in  the 
slaveholding  portions  of  our  Conference.  As 
regards  the  supposed  number  of  actual  slave- 
holders immediately  under  the  jurisdiction  of 
our  Conference,  I have  a word  to  say.  By 
actual  slaveholders,  I mean  those  who  hold 
them  for  gain,  just  as  the  utterly  irreligious 
hold  them ; without  any  reference  to  brethren 
w7ho  have  manumitted  their  slaves,  to  be  free 
at  twenty-five,  thirty,  or  thirty-five  years  of  age. 

According  to  the  Minutes  of  the  Conference 
for  1856,  there  were  upward  of  15,000  white 
members  and  probationers  in  the  slave  portion 
of  the  Conference.  Of  this  number  there  are  at 
least  1000  mercenary  slaveholders ; these  thou- 
sand slaveholders  own  at  least  3000  slaves. 
Numbers  own  from  five  to  ten.  I know  one 
individual  who  owns  20.  Intelligent  laymen, 
in  that  section  of  the  country,  will  not  think 


SLAVERY  IN  OUR  CONFERENCE.  49 

• this  a large  estimate,  but  quite  within  the 
bounds  of  truth. 

I cannot  speak  for  the  Baltimore  Conference, 
though  it  is  certain  it  has  a vastly  larger  slave- 
holding  territory  than  the  Philadelphia  Confer- 
ence. If  that  Conference  lias  jurisdiction  over 
one  thousand  mercenary  slaveholders,  and  these 
own  3000  slaves,  then  we  have  6000  slaves 
owned  by  2000  members  of  the  M.  E.  Church, 
all  sheltered  by  the  Discipline  of  our  church. 

It  is  my  opinion  that  8000  of  our  Philadelphia 
Conference  members,  who  are  not  actual  slave- 
holders, are  yet  advocates  of  slavery ; and  would 
rejoice  to  inherit  slaves,  or  otherwise  obtain 
them.  If  these  3000  or  6000  slaves,  doomed 
in  their  persons  and  posterity  to  toil  that  others 
may  reap,  could  have  appeared  before  the  Gene- 
ral Conference  of  1856,  that  noble  and  generous 
body  of  Christian  ministers  would  have  been 
moved  to  tears.  Indeed,  the  poor  slave  cannot 
go  to  conventions  and  Conference  to  plead  his 
own  cause.  He  cannot  know  his  benefactors. 
His  mind  is  doomed  to  eternal  barrenness.  He 
who  advocates  his  cause,  in  the  public  estima- 
tion, partakes  in  some  degree  of  his  degradation. 


o 


50 


PICTURES  OF  SLAVERY. 


I will  advance  another  opinion.  I do  it  with 
caution.  I know  it  will  be  called  in  question, 
if  not  positively  denied  ; hut  I court  investiga- 
tion ; and  if  the  statement  can  he  proved  false, 

I will  rejoice. 

I make  bold  to  declare  that  there  are  more 
slaves  owned  now  by  members  of  the  M.  E. 
Church  than  in  1845.  There  has  been  a vast 
increase  of  wealth  in  our  church  in  the  last  fif- 
teen years,  especially  among  farmers.  Wheat 
and  corn  have  brought  enormous  prices.  Lux- 
ury is  on  the  increase,  and  slaves  are  very  valu- . 
able.  The  pecuniary  temptation  to  hold  them 
is  greater  now  than  ever.  Slaves  have  been 
better  fed  and  clothed  for  the  last  twenty  years 
than  ever  before  in  Maryland.  The  people  of 
the  free  States  scarcely  know  how  fast  slaves 
multiply.  A brother  who  had  two  young  girls 
in  1844  may  now  have  twelve  or  fifteen  young 
slaves  as  the  product. 

“ Why,  you  astonish  me !”  says  one ; “ I 
thought  that  antislavery  principles  were  on  the 
increase  since  the  division  of  the  church.” 

But  the  fact  is,  that  our  members  don’t  care 
one  cent  how  much  the  preachers  slap  each 


SLAVERY  IN  OUR  CONFERENCE.  51 

other  and  the  bishops  about  holding  slaves ; nor 
how  much  they  talk  against  slavery  in  the  ab- 
stract, and  advocate  colonization,  if  they  will 
but  abuse  abolitionists  without  defining  the 
term,  and  never  hint,  even  in  private  conversa- 
tion, that  it  is  a sin  in  private  members  to  hold 
slaves,  and  get  rich  upon  their  labor.  When 
you  strike  that  key-note,  you  will  find  out  that 
there  is  very  little  difference  between  the  laity 
of  the  M.  E.  Church  and  the  laity  of  the  M.  E. 
Church  South,  in  theory  or  practice,  on  the  sub- 
ject of  slavery.  Do  the  members  of  the  church 
South  hold  slaves  for  life  ? So  do  ours.  Do 
their  slaves  live  in  promiscuous  intercourse  ? So 
do  ours.  Do  they  refuse  to  nominate  and  vote 
for  men  who  will  advocate  State  laws  prohibit- 
ing masters  from  separating  mother  from  child- 
ren ? So  do  our  members.  On  one  point  there 
is  entire  unanimity  among  the  laity  in  the  slave- 
holding portion  of  our  Conference,  and  that  is, 
opposition  to  the  free  colored  people  having  day 
schools,  in  ■which  to  teach  their  children  to  read 
the  Word  of  God.  I know  numbers  of  free  col- 
ored people  wrho  are  able  and  willing  to  educate 
their  children,  but  no  person  dare  teach  them ; 


52 


PICTURES  OF  SLAVERY. 


and  they  must  look  on  and  see  their  children 
grow  up  in  ignorance.  A free  negro  can  send  ! 
his  children  to  the  grog-shop  with  a black  jug; 
he  can  get  drunk,  and  no  one  interferes. 

• Tell  it  not  in  old  papal  Rome  that  Method- 
ists, Presbyterians,  and  Episcopalians,  in  the 
nineteenth  century,  in  the  United  States  of 
America,  are  contending  that  a part  of  the  j 
human  race  should  be  kept  in  ignorance,  gross 
and  hopeless  ignorance ; that  ignorance  in  slaves 
is  the  mother  of  devotion  and  State  security ; 
that  the  grog-shop  is  better  than  the  school- 
house  ; and  rum  better  than  education. 

A free  colored  man  of  property  petitioned  the 
Legislature  of  Maryland  to  pass  a law  to  ex- 
empt his  property  from  school-tax,  as  he  could 
not  educate  his  own  children.  Some  of  its  mem- 
bers were  in  favor  of  the  exemption ; but  the 
delegate  from  the  county  of  the  petitioner,  who 
was  a prominent  member  of  the  M.  E.  Church, 
opposed  it,  on  the  ground  that  the  petitioner  was 
exempt  from  military  duty ! But  it  is  contended 
that  the  members  of  the  Church  South  can  sell 
negroes  to  the  traders  in  flesh  and  blood,  when 
they  please,  but  that  our  members  can  be  ex- 


SLAVERY  1 1ST  OUR  CONFERENCE.  53 

pellecl  for  such  traffic.  We  will  grant  that  this 
is  the  theory;  but  in  practice  there  is  very  little 
::  difference,  as  far  as  my  knowledge  goes.  There 
are  many  ways  to  avoid  this  rule  and  expulsion. 
Take  an  example. 

Bro.  Hardshell  wants  money;  perhaps  he  has 
an  extravagant  family.  He  has  made  up  his 
mind  to  sell  a negro  man;  and  as  he  must  have 
an  excuse,  he  charges  him  with  impudence. 
His  conscience  goads  him ; and  he  is  ashamed 
to  tie  him,  and  ride  with  him  to  the  county 
town,  and  be  caught  bargaining  with  the  negro 
buyer.  So  he  goes  to  Mr.  Skinflint,  who  repre- 
sents a class  of  men  in  the  South  that,  for  fifty 
cents,  will  give  a woman  stripped  to  her  waist 
thirty-nine  lashes,  and  offers  him  25  dollars  if 
he  will  come  at  night  and  take  him  to  the  negro 
buyer : and  this  is  done,  according  to  contract. 
Perhaps  weeks  elapse  before  the  preacher  hears 
it,  and  then  it  is  “ nigger  news.”  It  is  consid- 
ered beneath  the  dignity  of  a gentleman  to  be 
prowling  around  negro- quarters  to  see  if  any 
slaves  are  missing.  But  should  the  preacher  in 
charge  call  on  Bro.  Hardshell,  he  demands  proof 
that  he  ever  sold  a slave.  There  is  no  proof  at 


54 


PICTURES  OF  SLAVERY. 


hand.  If  he  admits  it,  he  charges  the  negro 
with  being  a thief,  or  being  saucy,  or  with  some 
other  fault. 

This  is  about  the  end  of  the  affair.  And  the 
preacher  must  not  show  too  much  zeal  in  the 
matter.  If  he  does,  the  cry  of  “ abolitionist” 
will  soon  ring  about  his  ears.  Mr.  Skinflint  can 
procure  among  his  associates  plenty  of  tar  and 
feathers.  It  is  sometimes  the  case  that  slaves 
under  age  commit  crimes  for  which  the  courts 
order  them  to  be  sold.  In  such  cases,  Christian 
masters  should  not  use  that  money  for  the  sup- 
port of  their  families,  but  use  it  for  the  good  of 
the  colored  race. 

It  is  urged  that,  if  we  pronounce  slaveholding 
a sin,  we  shall  drive  our  slaveholding  members 
into  the  Methodist  Protestant,  Presbyterian, 
and  Episcopal  churches,  and  into  the  M.  E. 
Church  South,  where  a man  can  do  what  he 
pleases  with  his  slaves  without  molestation. 
But  we  should  “deal  justly”  and  “love  mercy,” 
though  the  pillars  of  heaven  fall. 

It  is  further  contended  that,  if  the  General 
Conference  should  make  slaveholding  a test  of 
membership,  the  preachers  will  not  attempt  to 


SLAVERY  IV  OUR  C O V F E R E N C E . 55 

carry  it  out  in  slaveholding  territory.  Very 
well.  Then  the  responsibility  will  rest  on  the 
preachers  and  members  of  that  particular  locality. 
The  church  at  large  and  the  Discipline  would 
he  free  from  slaveholding  taint;  and  brethren 
i at  the  North  and  West  would  no  longer  have 
j their  cheeks  mantled  with  shame,  when  infidels 
point  to  the  Discipline  as  it  is,  and  prove  that 
. it  allows  men  to  hold  human  beings  in  igno- 

I ranee  and  slavery,  and  will  them  at  death  to*un- 
godly  relatives,  who  may  sell  them  as  oxen. 
Let  no  man  in  the  ministry  or  laity  of  the  M. 
E.  Church  leave  her  communion  because  her 
Discipline  is  not  yet  perfect;  but  let  him  pray 
I and  labor,  and  lift  up  his  voice  against  the 
abominations  of  chattel  slavery,  till  a sound 
public  opinion  shall  blow  it  away  like  chaff 
before  the  whirlwind. 

Some  fifteen  years  ago,  the  roll  of  the  Phila- 
delphia Conference  was  called,  and  each  mem- 
ber, as  his  name  was  announced,  was  required 
to  answer  the  following  question:  “Are  you  a 
slaveholder?”  When  my  name  was  called,  I 
made  my  first  and  nearly  my  last  speech  before 
the  Conference.  In  my  remarks  I used  this  ex- 


56 


PICTURES  OF  SLAVERY. 


pression,  that  I would  lose  my  right  arm  sooner 
than  he  a voluntary  slaveholder.  When  I sat 
down,  the  Rev.  Robert  Emory,  whom  I had 
never  seen  before,  made  his  way  toward  me, 
and  putting  his  arm  affectionately  around  me, 
inquired  if  this  was  Ero.  Long.  I answered  in 
the  affirmative,  when  he  introduced  himself  very 
good-humoredly.  Whether  he  was  pleased  with 

the  sentiments  I had  expressed,  I cannot  say. 

♦ 

This  was  the  first  and  last  time  I ever  spoke  to 
him. 

Since  that  time,  the  question  has  never  been 
put,  “Are  you  a slaveholder?”  but  another  one 
has  been  substituted,  and  put  to  young  preachers 
about  to  be  received  into  the  Conference:  “Are 
you  an  abolitionist?”  Is  it  not  time  to  recur  to 
the  old  question,  “Are  you  a slaveholder?”  I * 
feel  in  my  inmost  soul  that  an  awful  storm- 
cloud  is  gathering  over  the  Philadelphia  Con- 
ference. The  feeling  may  be  from  earth — a 
morbid  apprehension.  It  may  be  from  Heaven. 
Nevertheless,  I have  the  impression.  Preachers 
brought  up  in  Pennsylvania,  who  may  be  anti- 
slavery in  their  principles,  are  trammeled  when 
they  go  into  slave  territory.  They  must  own  or 


SLAVERY  IN  OUR  CONFERENCE.  57 

deny  Christ  with  regard  to  slavery  pretty  soon ; 
for  things  have  come  to  that  point  that  slave- 
holders want  to  know  your  sentiments  soon  after 
you  arrive  on  the  circuit.  If  the  preacher 
denies  his  antislavery  principles,  he  is  a self- 
disgraced  man  at  the  bar  of  his  own  conscience. 
If  he  confesses  them,  he  must  leave,  or  be 
annoyed  all  the  time.  If  he  sells  his  principles 
for  a wife  or  good  salary,  he  becomes  the.  worst 
of  pro-slavery  preachers.  All  apostates  pursue 
this  course.  The  fact  is,  the  Philadelphia  Con- 
ference has  humored  and  compromised  with 
slavery  in  Delaware  and  Maryland  so  long,  that 
it  is  now  unmanageable.  The  cry  is  stronger 
than  ever,  “ The  Discipline  as  it  is !”  And  if  the 
General  Conference  should  ever  make  non-slave- 
holding and  non-slavebreeding  a test  of  member- 
ship, the  Eastern  Shore  of  Maryland  will  go  to  the 
Church  South.  And  this  after  all  the  indulgence 
the  North  has  shown  toward  the  Border  brethren ; 
and  after  losing  thousands  of  members  in  the 
free  States,  every  year  perhaps,  because  the  Dis- 
cipline allows  private  members  to  hold  their  fel- 
low-creatures as  chattels.  Ami  if  a separation 
takes  place,  it  will  engender  more  bad  feeling 
than  it  would  have  done  in  1844. 


CHAPTER  .IV. 


THE  MISCHIEVOUS  COLT. 

The  colored  people  are  remarkable  for  their 
reverence  and  respect  for  the  public  worship  of 
God,  notwithstanding  their  keen  sense  of  the 
mirthful  and  ridiculous.  On  one  occasion,  how- 
ever, I saw  them  lose  their  gravitjr,  and  show 
their  white  teeth  in  spite  of  themselves.  In  the 
second  year  of  my  ministry,  in  the  month  of  May 
or  June,  in  a beautiful  grove  of  woods,  I attempted 
to  preach  for  my  colored  brethren,  according  to 
previous  engagement.  I had  recently  become 
the  owner  of  a new  hat,  and  had  determined  to 
take  good  care  of  it;  for  in  these  days  I only 
received  $100  per  annum,  finding  my  own  horse, 
books,  clothes,  and  traveling  expenses.  I had 
placed  it  immediately  behind  me.  While  sing- 
ing the  first  hymn,  a gentleman,'  who  was  a 
cripple,  came  riding  by  in  his  carriage,  and  see- 
ing the  congregation,  concluded  to  stop  and 

(58)  . 


THE  MODEL  MIST  DESS. 


59 


listen  to  the  sermon.  His  mare  had  a young 
colt,  and  a saucy  fellow  he  was  too.  He  soon 
made  his  way  around  the  outskirts  of  the 
assembly;  and  when  we  knelt  in  prayer,  he  took 
the  opportunity  to  steal  up  behind  me,  and  wdth 
his  mouth  grabbed  my  new  hat.  The  noise 
attracted  my  attention,  and  when  I saw  the 
! danger  my  poor  hat  was  in,  I confess  to  the  weak- 
ness of  bringing  my  prayer  to  an  abrupt  close. 
I made  at  the  colt,  who,  refusing  to  drop  my 
hat,  ran  off  to  the  woods,  and  I after  him.  After 
chasing  him  some  distance,  he  let  it  fall,  and 
ran  for  the  carriage.  The  master,  I suppose, 

' shook  his  sides  with  laughter.  The  colored 
friends  could  not  command  their  risibles.  I 
made  a few  remarks  in  great  confusion,  and 
departed,  hoping  never  again  to  encounter  a 
frolicsome  colt  under  similar  circumstances. 

THE  MODEL  MISTRESS. 

In  one  of  the  Eastern  Shore  counties  of  Mary- 
land, lying  immediately  on  the  road  to  the 
county  town,  are  the  beautiful  farm  and  mansion 
of  Mr.  Willard.  A spacious  lawn  leads  from 
the  road-gate  to  the  house,  with  a row  of  pop- 


GO  FICTURES  OF  SLAVERY. 

lars  on  both  sides.  To  the  right  is  a large  apple 
orchard,  and  in  the  month  of  May  I have  seen 
the  ground  literally  covered  with  blossoms,  the 
air  redolent  with  their  perfume;  the  bluebird, 
cat-bird,  robin-redbreast,  and  wren,  pouring 
forth  sweetest  music ; while  the  mocking-bird 
seemed  to  take  pleasure  in  tantalizing  the  whole 
feathered  company.  I spent  ten  pleasant  months 
under  the  hospitable  roof  of  Mr.  Willard,  who 
was  a member  of  the  M.  E.  Church,  having 
joined  it  in  those  days  when  it  wras  considered 
wrong  to  hold  slaves  for  life.  He  made  it  a 
rule  to  manumit  all  his  slaves  at  a certain  age, 
and  he  had  already  set  free  quite  a number  of 
them.  Mrs.  Willard  was  a member  of  the 
Presbyterian  Church;  and  as  she  has  passed 
away,  in  the  hope  .of  a glorious  immortality,  I 
feel  at  liberty  to  speak  of  her  many  virtues. 
“’Tis  distance  that  lends  enchantment”  to  the 
admiration  we  feel  for  many  professors  of  reli- 
gion; while  close  intimacy  and  observation  are 
destructive  of  all  respect  for  their  character. 
Not  so  with  Mrs.  Willard.  As  time  rolled  on, 
some  new  and  lovely  trait  would  show  itself,  as 
a star  appears  in  the  heavens  when  darkness 


THE  MODEL  MISTRESS. 


61 


comes  on.  To  her,  Christ  was  all  and  in  all. 
She  had  dignity  without  stiffness,  humility  with- 
out weakness,  and  cheerfulness  without  levity. 
She  had  the  most  profound  reverence  for  the 
name  of  God,  and  his  holy  Sabbath.  She 
dressed  plainly,  and  despised  show  and  pretense. 
It  gave  her  pleasure  to  impart  happiness  to 
others.  As  the  mistress  of  her  house,  she  ate  not 
the  bread  of  idleness.  From  garret  to  cellar, 
from  parlor  to  kitchen,  every  thing  passed  under 
her  notice.  She  did  not  encourage  her  servants 
in  tattling  and  tale-bearing,  and  meddling  with 
their  neighbors’  affairs.  Nor  did  she  indulge 
them  one  day,  and  have  them  cowhided  the 
next.  She  neither  scolded  nor  fretted.  She 
was  not  a saint  in  the  parlor,  and  a termagant  in 
the  kitchen.  She  cared  for  the  temporal  and 
spiritual  interests  of  those  over  whom  the 
Lord  had  made  her  mistress.  Her  female  ser- 
vants had  rooms  to  themselves.  Her  kitchen 
was  not  a place  where  licentiousness  called  down 
the  judgments  of  heaven.  Her  servants  loved 
her,  and  treated  her  with  great  respect.  She 
treated  me  as  a son,  and  I loved  her  as  a mother. 
She  was  a fine  specimen  of  a true  Maryland 
6 


62 


PICTURES  OF  SLAVERY. 


lady ; and  as  a mistress  and  a Christian  wife  and 
mother,  I have  never  known  her  superior. 

PHYSICIANS  AND  SLAVERY. 

Physicians,  as  a class,  are  equal  to  any  pro- 
fession in  intellectual  culture,  humanity,  and 
accomplished  manners.  The  Christian  ministry 
are  greatly  indebted  to  them  for  their  pro- 
fessional services  to  themselves  and  families, 
and  for  the  kindness  and  cheerfulness  with 
which  their  labors  are  bestowed,  and  always 
free  of  charge.  The  Doctors  of  Medicine  of  the 
United  States  give  away  annually  to  the  clergy 
not  less,  perhaps,  than  $100,000  in  professional 
services,  besides  contributing  in  money,  for 
charitable  purposes,  as  much  as  any  other  class 
according  to  their  wealth.  Personally,  I am 
specially  indebted  to  them  for  their  kindness  to 
me  in  various  sections  of  the  country,  having 
for  years  suffered  from  bilious  affections  and 
bleeding  of  the  lungs.  Presbyterian,  Episcopal, 
and  Methodist  physicians  have  treated  me  with 
equal  attention  and  Christian  kindness.  Had 
they  charged  me  for  their  services  the  same 
rates  paid  by  those  unconnected  with  the 


PHYSICIANS  AND  SLAVERY. 


63 


] ministry,  I coulcl  not  have  supported  my  family. 
A braver  set  of  men  have  never  lived.  The  hero 
meets  death  with  sword  and  plume.  The  pres- 
ence of  brave  comrades  and  the  soul-stirring 
. strains  of  martial  music,  nerve  him  for  the  con- 
test. The  approving  smile  of  his  government 
. rests  upon  him,  and  the  pen  of  the  historian  is 
ready  to  embalm  his  name  oil  the  pages  of  his 
country’s  history.  Who  could  not  die  thus  ? 
The  physician  coolly  meets  the  pestilence  at  the 
midnight  hour,  in  the  lone  cabin,  or  in  the 
alleys  of  crowded  cities,  while  the  darts  of  death 
are  flying  thick  around  him.  If  he  survives,  it 
is  regarded  as  a mere  business  transaction,  and 
his  noblest  sacrifices  and  impulses  are  set  down 
to  the  account  of  dollars  and  cents.  If  he  dies, 
the  grave  too  often  covers  his  fame  and  name 
among  men.  In  the  South,  colored  people,  free 
or  slave,  are  treated  kindly  by  physicians  in 
their  professional  capacity.  No  hut  is  too 
lowly  for  them  to  enter.  In  this  respect,  they 
put  to  shame  many  preachers  and  Bible  and 
Tract  agents,  who  avoid  the  hut  of  the  negro, 
but  visit  the  white  man  next  door.  What 
preacher  ever  thinks,  in  his  pastoral  visits 


64 


PICTURES  OP  SLAVERY. 


among  liis  flock,  of  calling  and  praying  with  his 
despised  sheep  ? Yet  surely  they  need  his 
pastoral  attention  more  than  any  other  class 
committed  to  his  care. 

TIIE  TRUE  THEORY,  OR  SUCCESSFUL 
EXPERIMENT. 

An  educated  farmer,  who  was  a native  of  one 
of  the  Southern  States,  and  a member  of  the 
M.  E.  Church,  related  to  me  his  experience 
with  regard  to  slavery  and  emancipation,  in 
substance  as  follows  : He  owned  several  valuable 
slaves  when  he  began  his  farming,  and  treated 
them  with  great  kindness;  but  soon  his  troubles 
commenced.  One  slave  would  come  to  him 
with  charges  against  another.  He  did  not  know 
which  to  believe.  Things  would  be  stolen. 
His  slaves  would  idle  away  their  time  when 
they  could.  The  farmer  would  often  find  meat 
and  potatoes  secreted  about  the  premises  in  a 
decayed  condition ; an  evidence  that  they  were 
not  wanted  by  the  thief,  when  stolen.  He  at 
last  detected  one  of  the  thieves,  and  threatened 
to  sell  him ; but  his  wife  interceded,  and  he  for- 
gave him.  Yet  theft  was  as  common  as  ever.  He 


THE  TRUE  THEORY. 


65 


was  worried  and  perplexed,  yet  did  not  despair. 
He  looked  into  his  own  bosom,  and  found  that 
Hope  was  the  motive-power  of  his  actions ; that 
his  labors  were  stimulated  by  the  prospect  of 
reward,  of  something  that  he  could  call  his  own. 
Applying  this  to  the  slave,  he  said  to  himself : 
“ He  is  a man  of  like  passions  with  myself.  He 
works  under  the  influence  of  despair  and  force. 
He  has  no  motive  to  be  honest  or  to  labor.” 
It  then  occurred  to  him  that  the  system  must 
be  wrong;  contrary  to  the  whole  nature  of  man. 
He  determined  to  set  his  slaves  free  at  a certain 
age.  He  called  them  all  together,  and  told 
them  what  he  had  determined  to  do  ; and  pro- 
posed to  them  that,  at  the  commencement  of 
the  New  Year,  he  wished  them  all  to  become 
partners  with  him  in  farming.  He  was  to 
have  so  much  for  his  part  of  the  produce  of 
the  farm,  and  the  balance  was  to  be  divided 
equally  among  themselves;  and  he  knew,  if 
they  would  be  industrious,  they  might  lay  up 
money,  so  that,  when  they  were  free,  they  would 
have  something  to  commence  business  with  for 
themselves. 

They  cheerfully  agreed  to  the  proposition. 

6* 


66 


PICTURES  OF  SLAVERY. 


He  said  that  lie  never  saw  such  a change  as 
that  which  followed.  There  was  no  more  steal- 
ing; and  if  one  commenced  to  idle  his  time,  the 
others  would  tell  him  that  it  was  not  fair  for 
them  to  do  the  work,  while  he  shared  the  pro- 
duce equally  with  themselves.  So  to  work  he 
would  go. 

The  master  began  to  experience  what  happi- 
ness was,  and  made  more  money  than  he  did 
before.  Several  of  his  slaves  became  men  of 
property  and  usefulness  among  the  free  colored 
community.  Said  a gentleman  of  Alabama  to 
me:  “ You  may  imagine  our  fears,  on  our  large 
plantations  of  300  or  400  negroes,  where  fre- 
quently there  are  not  more  than  ten  or  twrelve 
white  persons.”  Had  that  gentleman  set  them 
free,  and  given  them  a certain  portion  of  the 
cotton  crop,  he  might  have  slept  swTeetly,  with- 
out any  fear  of  the  midnight  assassin. 

SLAVE  DROVES. 

In  all}our  county  towns  are  located  negro- 
traders  or  their  agents.  If  any  one  doubts  this 
fact,  let  him  read  their  advertisements  in  the 
county  papers.  Thursdays  and  Saturdays  are 


SLAVE  DEO  YES. 


67 


the  public  days  in  the  towns.  A great  deal  of 
property  is  sold  from  various  parts  of  the  county 
at  Court  House  doors,  at  sheriff’s  sale.  At  these 
auctions,  numbers  of  slaves  are  sold.  The 
trader  or  his  agent  is  always  present.  He  also 
attends  the  public  vendues  of  deceased  persons, 
where  hogs,  mules,  horses,  and  negroes  are  sold. 
He  is  also  very  attentive  to  private  calls  from 
men  at  their  houses.  When  he  has  collected  a 
drove  of  negroes,  he  starts  for  the  South.  Such 
are  the  facilities  for  travel  now,  that  he  does  not 
collect  so  great  a number  at  a time  as  formerly. 

If  the  reader  will  take  a good  map  of  Mary- 
land, he  will  find  that  the  Pocomoke  River 
divides  Worcester  from  Somerset  County,  for 
more  than  twenty  miles  above  its  mouth.  A 
traveler  wishing  to  go  to  Norfolk,  Va.,  from 
Princess  Anne,  the  county  town  of  Somerset, 
would  have  to  cross  this  river  at  the  Ferry 
about  a mile  above  New  Town,  through  which 
he  must  pass  to  Eastville,  Va.,  and  thence  to 
Norfolk.  To  the  Ferry  my  father  removed  in 
1824,  where  he  had  bought  property.  It  was 
here  that  I spent  several  years  of  my  life.  It 
was  here  that  I witnessed  some  of  the  scenes 


68 


PICTURES  OP  SLAVERY. 


which  I will  now  attempt  to  describe,  and 
which  are  so  deeply  pictured  on  my  memory  as 
to  cast  a gloom  over  the  associations  of  my 
youthful  home. 

Picture  the  following  scene,  which  I have  often 
witnessed:  One  or  two  negro-buyers,  mounted 
on  horses,  with  pistols  peeping  from  their  pockets, 
with  large  loaded  whips  in  their  hands,  and 
cursing  the  slaves  with  deep  oaths.  A large 
two  or  four-horse  wagon,  laden  with  women  and 
children.  Negro  men  walking,  handcuffed  and 
chained  around  the  ankle,  two  and  two;  and 
when  the  two  men  were  not  of  the  same  height, 
the  chains  were  very  painful;  or,  if  the  negro 
was  very  large,  the  foot-cuff  too  small  for  his 
ankle,  he  suffered  great  agony.  I have  seen 
them,  at  the  Ferry,  under  the  necessity  of  violat- 

o 

ing  the  decencies  of  nature  before  the  women, 
not  being  permitted  to  retire.  The  first 
drove  I saw,  after  the  love  of  Christ  rvas  shed 
abroad  in  my  heart,  caused  me  to  wring  my 
hands  in  deep  agony.  It  cast  a gloom  over 
me  for  several  days.  Slaves  from  Somerset 
County  could  follow  their  friends  as  far  as  the ' 
Ferry;  here  they  had  to  part.  Here  I have 


SLAVE  DROVES. 


69 


seen  mothers  part  with  their  children,  and 
brothers  with  their  sisters.  Here  I have  heard 
them  bid  adieu  thus:  “Farewell,  mother ;”  “fare- 
well, child;”  “farewell,  John;”  “farewell,  Bill;” 
and  then  rend  the  air  with  their  cries  and 
lamentations.  Dear  reader,  is  it  unreasonable 
that  I should  feel  deeply  on  this  subject?  This 
infamous  traffic  is  still  carried  on  in  every  part 
of  Maryland,  but  not  in  so  vulgar  a manner. 
The  slaves  are  conveyed  in  close  carriages  to 
the  steamboats,  via  Baltimore.  It  is  a shame- 
ful fact  that,  in  the  South,  church-members  are 
constantly  selling  church-members,  professed 
saints  selling  real  ones,  and  infidels  selling  the 
members  of  Christ’s  body.  Barter  and  traffic  in 
temples  of  the  Holy  Ghost  are  carried  on.  Native 
Americans  sell  Native  Americans;  white  Whigs 
and  Democrats  sell  black  Whigs  and  Democrats 
(for  slaves  generally  profess  the  politics  of  their 
masters) ; and  all  this  is  done  in  the  “ land  of  the 
free , and  the  home  of  the  brave”  What  is  the 
fountain  that  feeds  all  these  streams  of  negro- 
droves.  outrages,  indecencies,  handcuffs  and 
blighting  separations  of  the  dearest  relations  of 
life  ? The  relation  of  owner  and  slave.  Who  fur- 


70 


PICTURES  OF  SLAVERY. 


nishes  the  material  for  these  slave  factories  ? 
The  man  who  breeds  them,  lets  them  be  sold  for 
his  debts,  wills  them  to  his  children,  or  gives 
them  away  during  his  lifetime,  that  they  may 
be  sold. 


UNCLE  LEYI. 

In  a dense  pine  woods  were  a small  lot  of 
cleared  ground,  and  a hut  built  of  pine  logs 
with  clay  chimney.  The  earthen  floor  was 
often  sprinkled  with  clean  white  sand.  A few 
peach-trees  surrounded  the  cabin.  Near  by 
was  a spring  of  sweet  water.  Here  the  mocking- 
bird sang  his  wild  notes,  and  the  owl  woke  the 
slumbering  echoes  of  the  night.  Every  thing 
in  the  inclosure  seemed  contented.  The  pig 
ate,  grunted,  and  slept.  The  cow  lay  chewing 
her  cud.  The  watch-dog  whined  in  his  day- 
dreams outside  the  hut  in  a sunny  corner;  and 
puss  lay  stretched  in  the  fire-place  within.  In 
summer  time,  after  morning  class  and  preaching, 
might  have  been  seen  an  aged  couple,  sitting  at 
the  door  of  their  tent — Uncle  Levi  and  his  wife. 
Levi  was  a slave  in  law,  but  never  in  spirit. 
The  master  who  owned  him  in  his  old  age, 


UNCLE  LEVI. 


71 


treated  him  with  great  kindness  and  respect. 
He  was  the  'patriarch  of  the  cjreat  home  planta- 
tion. He  was  converted  under  the  first  Metho- 
dist preacher  that  visited  Maryland. 

Levi  has  now  passed  into  the  heavens.  When 
I saw  him  last,  his  form  was  erect ; his  white 
hair  gave  him  a venerable  appearance.  He  was 
a remarkable  man  in  his  moral  tone.  He  was 
rigidly  honest  and  truthful.  He  had  not  tasted 
liquor  since  his  conversion.  He  would  not  go 
in  debt.  He  spent  all  his  leisure  time  in  culti- 
vating his  lot;  and,  enjoying  remarkable  health, 
he  was  regular  at  church.  He  related  to  me  sub- 
stantially the  following  incident  in  his  history. 
When  he  joined  the  Methodist  Society,  he  was 
taught  that  to  drink  spirituous  liquor  was  a sin, 
except  in  cases  of  necessity.  Harvest  time 
came.  All  the  hands  drank  but  himself.  His 
master  observed  that  he  refused  to  drink.  He 
wanted  to  know  the  reason.  Uncle  Levi  in- 
formed him  that  he  was  a Methodist,  and  it 
was  wrong  for  him  to  drink.  He  told  his 
master  that  he  “ did  more  work  now  than  when 
he  drank.”  His  master  said  “ he  should  drink.” 
He  refused.  His  master  got  into  a rage  and 


72 


PICTURES  OF  SLAVERY. 


ordered  the  hands  to  tie  him.  His  master  had 
a glass  of  liquor  pressed  to  his  mouth,  hut  Levi 
closed  his  lips.  Sending  to  the  house  for  his  ; 
gun,  his  master  loaded  it  in  his  presence.  lie 
had  the  bosom  of  his  slave  laid  bare,  and  gave 
him  a short  time  to  decide  whether  he  would  j 
obey.  If  he  did  not,  he  told  him  he  would 
shoot  him  on  the  spot,  for  rebellion.  Levi  re- 
plied that  he  could  not  sin  against  Christ,  and  1 
that  he  was  willing  to  be  shot.  He  was  con- 
vinced that  his  master  would  do  what  he  said ; 
but,  just  at  the  critical  moment,  a friend  rode 
up,  and  inquired  what  was  the  matter;  took 
the  gun  from  the  infuriated  man ; and,  finding 
that  Levi  did  not  mean  to  disobey  his  master 
in  things  lawful,  soon  brought  about  a recon- 
ciliation. Ever  afterward  his  master  loved  and 
respected  him. 

Here  was  a noble  instance  of  the  martyr- 
spirit.  Such  was  Uncle  Levi.  There  was  no 
power  in  chattel  slavery  to  make  him  do  a 
thing  that  he  thought  was  contrary  to  the  will 
of  heaven.  And  to  be  a Christian,  every  slave 
must  be  ready  to  die  at  any  time. 


CHAPTER  Y. 


ABOLITIONIST. 

What  a mad  dog  is  on  the  crowded  thorough- 
fare— what  a heretic  is  in  Spain — what  a Re- 
publican is  in  Russia,  the  abolitionist  is  in  the 
Slave  States. 

Many  good  but  timid  men  fear  and  tremble 
at  the  very  thought  of  being  branded  as  an  abo- 
litionist. This  one  word  of  twelve  letters  has 
done  more  to  kill  off  the  antislavery  feeling  of 
the  South,  in  church  and  state,  than  any  other 
in  the  English  language.  The  slaveholder  will 
not  stop  to  define  it.  That  would  defeat  his 
object.  The  term  is  now  applied  to  men  of  the 
purest  Christian  faith  and  morals. 

Let  it  be  known  that  you  believe  slavery  to 
be  a sin ; that  you  mean  what  you  say,  then 
take  care.  Once  let  a negro-catcher,  or  a grog- 
shop politician,  point  you  out,  and  say,  as  you 
walk  the  streets  “ There  goes  an  abolitionist !” 
7 (73) 


74 


PICTURES  OF  SLAVERY. 


you  are  at  the  mercy  of  the  mob,  unless  your 
wealth  and  political  influence  shield  you.  A 
Methodist  slaveholder,  who  was  defending  his 
right  to  hold  slaves,  said  to  me,  “I  hear  that 
you  we  ai  abolitionist.”  “ Sir,”  I replied,  “if 
\ o mean  by  abolitionist  one  that  would  per- 
_ slave  to  run  away  from  his  master,  or 
cut  his  master’s  throat,  then  I am  not  an  aboli- 
tionist ; but,  if  you  mean  one  who  believes  it  a 
sin  to  hold  one’s  fellow-beings  in  bondage,  then 
I am  an  abolitionist” 

I could  relate  a bitter  experience  on  this  sub- 
ject, giving  dates  and  places ; but  I forbear. 
Ofttimes  has  the  lip  of  contempt  and  the  eye  of 
vengeance  met  my  glance,  the  vulgar  jest  and 
obscene  allusion  saluted  my  ears,  as  the  “ negro 
preacher”  passed  along.  I have  known  good 
men,  who  would  not  hold  slaves,  when  ques- 
tioned upon  the  subject,  say,  “ I am  no  aboli- 
tionist.” There  is  one  thing  that  gives  me  plea- 
sure, in  view  of  a dying  hour  and  the  judgment- 
seat  of  Christ, — that  I have  not  quailed  before 
the  oppressors  of  the  African  race.  I believe 
that,  on  the  subject  of  slavery  and  religion,  there 
is  no  neutral  ground.  Opposition  to  slavery 


T A T T 1, 1X6, 


l O 

‘•'in  the  abstract’’  will  not  do  before  Heaven, 
and  will  not  do  much  longer  before  men.  The 
conservatives  will  have  to  quit  blowing  hot  and 
cold,  and  must  take  a decided  position  one  way 
or  the  other. 

TATTLING. 

Slavery  produces  laziness,  and  laziness  begets 
tale-bearing  and  tattling.  This  is  natural.  If 
people  will  not  labor  either  with  their  bands  or 
bead,  or  both,  in  useful  employment,  they  will 
use  their  tongues  about  other  people’s  business. 
The  masses  of  the  South  are  not  readers.  Yet 
they  have  all  the  natural  talent  and  inquisitive- 
ness of  the  people  of  New  England,  without 
their  industry,  books,  and  periodicals  to  supply 
the  demand  for  intellectual  stimulus.  Hence 
there  is  necessarity  more  “small  talk”  in  the 
South  than  in  the  North.  Many  of  the  slaves 
are  perfect  adepts  in  it ; yet  they  are  wholly 
irresponsible.  It  is  considered  dishonorable  for 
persons  to  break  friendship  on  what  is  called 
“ nigger  news.”  Yet  it  is  done ; and  the  diffi- 
culty is  that  you  cannot  reconcile  the  parties, 
for  the  one  that  believes  the  negro  testimony  is 


76 


PICTURES  OF  SLAVERY. 


ashamed  to  avow  the  authorship  of  the  mis- 
chief, and  the  other  party  remains  in  ignorance 
of  the  cause  of  the  altered  conduct  of  his  friend. 
This  is  a feature  of  Southern  society,  arising  out 
of  slavery,  which  I have  not  seen  alluded  to  by 
any  writer  on  the  subject.  But  experience  as 
a pastor  has  taught  me  the  lesson.  Neighbors 
often  get  to  know  the  family  secrets  of  one  another 
through  their  servants,  to  the  great  annoyance 
and  mortification  of  high-minded  gentlemen  and 
ladies,  who  abominate  and  detest  tattling  in  all 
persons  and  classes.  Masters  and  mistresses 
are  frequently  not  careful  in  talking  before  some 
half-grown  negro  girl,  who  pretends  to  be  snor- 
ing fast  asleep  in  the  chimney  corner;  and  some 
servants,  finding  that  tattling  pleases  their  mis- 
tresses, become  quite  skillful  in  manufacturing 
stories  about  their  neighbors,  in  order  to  min- 
ister to  this  morbid  curiosity. 

Example — Scene  first  and  last. 

Mrs.  Slouchy  and  her  slave  girl  Nell. 

Mrs.  Twaddle. 

Mr.  Sodawater  ; his  slaves  Nance,  Bob,  and  Bill. 

Miss  Truthful. 

Mrs.  Slouchy.  “ Nell,  run  right  quick  and 


TATTLING. 


77 


tell  Mrs.  Twaddle  to  come  over  and  spend  the 
afternoon  with  me;  tell  her  she  must  be  sure 
and  come,  and  bring  her  snuff-box  with  her.” 

Nell  goes,  running  wdth  all  speed.  Mrs. 
Twaddle  comes  immediately. 

Mrs.  Slouchy.  “How  are  you,  Mrs.  Twaddle? 
I am  so  glad  to  see  you.  I have  been  thinking 
about  you  the  whole  blessed  day.  Right  smart 
and  cold  to-day,  Mrs.  Twaddle  ; take  a seat  by  the 
fire.  Nell,  you  can  go  after  your  cow,  and  cut 
some  wood  for  the  night.  Nell,  get  the  spittoon 
before  you  go.  Mrs.  Twaddle,  did  you  bring 
your  snuff-box  ?” 

Mrs.  Twaddle.  “ 0 yes,  Mrs.  Slouchy ; I 
never  go  without  it.” 

Mrs.  Slouchy.  “Tush!  now,  let’s  have  a 
good  rub  of  snuff.” 

The  box  is  passed  round.  The  gums  and 
jaw-teeth  are  carefully  plastered  with  it  by  the 
insertion  of  the  right  fore-finger ; and  then  the 
salivation  and  spitting  commence. 

Mrs.  Slouchy.  “ Mrs.  Twaddle,  have  you  heard 
the  report  about  Mr.  Sodawater  ?” 

Mrs.  Twaddle.  “ No ; what  is  it  ?” 

Mrs.  Slouchy.  “ Now,  if  you  be  sure  and  not 
7* 


78 


PICTURES  OF  SLAVERY. 


let  it  be  known,  even  to  your  husband,  I will 
tell  you.” 

Mrs.  Twaddle.  “ 0,  do  tell  me  ; I will  never 
whisper  it.” 

Mrs.  Slouchy.  “Well,  it’s  £ nigger  news;’  yet 
I believe  niggers  can  tell  the  truth  sometimes, 
as  well  as  any  person  else.  Well,  my  Nell  ran 
over  last  night  to  see  Mr.  Sodawater’s  Nance, 
and  Bob  and  Bill  live  there.  Now,  I told  Nell  not 
to  stay  long;  but  she  came  poking  home  about 
one  o’clock,  and  I told  her  if  she  did  so  again,  I 
would  cowskin  her.  You  know,  Mrs.  Twaddle, 
that  it  is  hard  to  keep  negro  girls  from  running 
about  at  night ; but  4 niggers  will  be  niggers ;’ 
but  I would  not  care  about  it  if  it  was  not  that 
I don’t  want  to  be  bothered  with  her  brats, 
crying  and  squalling  in  the  kitchen.  She  has 
as  much  as  she  can  do  to  attend  to  the  family. 

“ Lali  me,  Mrs.  Twaddle ! give  me  some  more 
snuff.  I liked  to  have  forgot  what  I was  talking 
about.  Now  I remember.  Mr.  Sodawater’s 
Nance  told  my  Nell  that  her  master  came  home 
drunk  last  night,  and  his  face  was  bloody  where 
he  fell  down,  and  his  wife  had  a great  time 
with  him.” 


TATTLING. 


79 


Mrs.  Twaddle.  “ Dear  me,  what  is  the  world 
coming  to  ! Why,  he  is  my  class-leader.  Well, 
well,  I always  thought  he  was  a hypocrite,  and 
I have  said  that  he  would  come  to  some  bad 
end.” 

Enter  Miss  Truthful. 

Miss  Truthful.  ‘‘How  are  you,  ladies?  I 
thought  I would  step  in  a moment  and  give 
you  a good  religious  tract.  I have  just  called 
on  Bro.  Sodawater,  and  I suppose  you  have 
heard  of  his  misfortune.” 

Mrs.  Slouch?/.  “ What  is  it  ?” 

Miss  Truthful.  “ In  returning  from  his  office 
last  night,  he  attempted  to  part  two  drunken 
rowdies  that  were  fighting,  and  they  turned  on 
him  and  beat  him  very  badly.”. 

Exit  Miss  Truthful. 

Mrs.  Twaddle  hastily  gets  her  bonnet,  and 
goes  home. 

Mrs.  Slouchy  and  Nell. 

Mrs.  Slouch?/.  “ Nell,  how  came  you  to  tell 
that  story  on  Mr.  Sodawater?” 

Nell.  “ Why,  missis,  Nance  told  me  so ; in- 
deed she  did.” 


80 


PICTURES  OF  SLAVERY. 


THE  CHURCH  TRIAL. 

I was  appointed  preacher  in  charge  on 

Circuit.  Soon  after  my  arrival  on  the  circuit,  I 
was  informed  that  Brother  A.,  one  of  the  most 
talented  and  influential  men  in  that  part  of  the 
country,  had  sold  one  or  two  of  his  negroes.  It  was 
also  stated  that  there  was  no  proof  against  him, 
though  the  negroes  were  missing;  and  that  the 
church  was  suffering  in  consequence  of  the  re- 
port, as  it  was  believed  to  be  true.  I was  also 
informed  that,  if  I attempted  to  investigate  the 
charge,  trouble  might  be  expected ; that  the 
transgressor  was  a “ rough  man  to  handle and 
that  he  had  never  been  defeated  in  any  trial. 

I was  told  that,  some  years  previously,  he 
had  sold  a young  negro-man.  He  sent  the 
poor  fellow  to  the  negro  buyer  alone,  with  a 
letter.  The  letter  was  to  inform  the  trader 
that  the  bearer  was  the  boy  sold ; and  when 
the  unfeeling  savage  attempted  to  tie  him,  he 
fought  bravely,  supposing  that  the  purchaser  was 
a kidnapper,  exclaiming,  “ My  master  don’t 
know  that  you  are  taking  me  away !”  And 
such  was  his  confidence  in  his  master’s  word,  it 


THE  CHURCH  TRIAL. 


81 


was  impossible  to  convince  him  that  he  had 
been  thus  meanly  sold ; and  he  went  South  under 
the  impression  that  he  was  kidnapped,  and  that 
his  master  did  not  know  what  had  become  of  him. 
For  this  act  he  had  been  tried  before  the  church, 
when,  by  his  overbearing  temper,  he  frightened 
preacher  and  committee,  and  was  acquitted. 

Now,  what  was  to  be  done  ? I was  a 
stranger,  so  debilitated  with  chills  and  fever 
that  all  excitement  had  a tendency  to  prostrate 
me.  And,  since  my  arrival  on  the  circuit,  this 
gentleman  had  shown  me  the  utmost  kindness. 
My  wife  was  sick,  and  I was  pressed  down  with 
care.  But  conscience  asserted  her  rights ; and 
when  I thought  of  the  oppressed  ones,  I 
determined  to  investigate  the  affair.  I knew, 
if  I did  any  thing  at  all,  I must  do  it  quickly. 
No  member  of  the  church  would  stand  re- 
sponsible for  any  thing.  Determined  to  assume 
the  responsibility,  I drew  up  a charge  specifying 
the  offence,  and  sent  it  to  him  in  a letter,  over 
my  own  name,  requesting  him  to  meet  me,  be- 
fore a Committee  of  seven,  the  next  week.  He 
readily  promised  to  comply.  The  appointed 
time  came.  It  was  the  day  my  chills  came  on, 


82 


PICTURES  OF  SLAVERY. 


find  I rode  to  the  place  of  meeting  with  en- 
feebled body  and  heavy  heart.  The  Committee 
met  at  the  time  agreed  upon,  and  Mr.  A.  was 
there  also.  Knowing  the  Committee  to  be  igno- 
rant men,  he  felt  certain  of  an  easy  victory. 
He  received  me  with  great  kindness;  but  I 
could  detect  a lurking  smile  of  contempt  for  the 
sick  preacher  and  the  ignorant  Committee.  He 
evidently  anticipated  a complete  triumph,  and 
was  preparing  to  rejoice.  We  opened  the  busi- 
ness with  prayer ; and  before  I had  time  to  state 
the  object  of  the  meeting,  he  arose,  opened  the 
letter  I had  sent  him  containing  the  charge,  and 
with  the  most  contemptuous  scowl  I ever  wit- 
nessed, commenced  a speech.  He  addressed 
himself  to  me  substantially  as  follows: — 

“May  it  please  your  Reverence:  You  have  pre- 
ferred a charge  against  me,  and  summoned  me 
to  appear  before  this  Committee,  on  mere  report, 
without  any  proof  whatever;  and  I here  let 
you  know  that  you  cannot  compel  me  to  testify 
against  myself.  Now  prove  to  this  Committee, 
if  you  can,  that  I sold  the  woman  and  child.  I 
ask  for  proof,  and  defy  you  to  do  any  thing 
without  it.”  He  took  his  seat. 


THE  CHUKCH  TKIAL.  83 

The  Committee  were  alarmed,  and  commenced 
to  speak  one  to  another,  saying,  “ There  is  no 
proof;  we  will  have  to  acquit  him  &c.  &c. 

I arose  and  addressed  him  thus : “ Bro.  A. : 
I am  aware  that  you  are  not  required  to  con- 
vict yourself  before  a civil  tribunal ; but  you  are 
now  before  a Committee  of  your  brethren,  who 
cannot  allow  the  truth  to  be  suppressed  and 
our  church  injured  by  technicalities  of  law.  Re- 
port says  you  are  guilty  of  the  crime  speci- 
fied. Your  reputation  is  suffering;  the  Church 
of  Christ  is  suffering;  and  we  have  brought  the 
i matter  here  for  a fair  and  full  investigation,  and 
for  the  good  of  all  concerned.  Now,  if  you  will 
!*  say  that  you  have  not  sold  her,  and  that  she  is 
at  home,  then  the  matter  will  drop,  and  we  will 
go  out  into  the  community  and  defend  you ; but 
' if  you  have  sold  her,  then  don’t  stand  here  quib- 
bling about  proof.  As  an  honest  Christian  man, 
you  ought  to  affirm  or  deny  the  charge.” 

He  immediately  arose  and  said  : “ I sold  her ; 
that  is  more  than  I designed  to  admit  when  I 
came  here ; and  I shall  not  tell  you  any  thing 
about  the  circumstances  under  which  I sold  her.” 

He  contended  that  he  had  not  broken  the 


84 


PICTURES  OF  SLAVERY. 


Discipline  in  selling  her.  He  explained  the 
rule,  which  reads  thus,  “ the  buying  and  sell- 
ing of  men,  women,  and  children,  with  an  in- 
tention  to  enslave  them,”  to  mean,  “ trading  in 
negroes.” 

I differed  from  him.  The  Committee  brought 
in  a verdict  of  guilty  on  his  own  admission,  and  | 
I expelled  him.  He  refused  to  appeal  to  the 
Quarterly  Conference.  I expected  that  he  would 
be  exceedingly  angry ; but  he  was  calm  after 
hearing  the  decision,  and  continued  to  hear  me 
preach  till  his  death.  I had  the  satisfaction  to 
know  that  he  entertained  no  unkind  feelings,  for 
he  remarked  to  a friend  that  I had  done  my  duty. 
If  he  had  refused  to  acknowledge  the  fact  of 
the  sale,  he  could  have  remained  in  the  church. 

Now,  I say,  from  my  observation  and  experi- 
ence, that  a member  of  the  church  can  evade 
the  rule  about  buying  and  selling  in  numerous 
ways ; and  that  the  only  true  course  is  to  strike 
at  negro-breeding  in  the  church.  Let  no  slave- 
holder into  the  church.  Let  him  not  be 
sheltered  by  the  Discipline.  It  is  impossible, 
in  this  wicked  world,  that  any  church  or  society 
should  have  all  good  men  in  it.  Some  persons 


CHURCH  DISCIPLINE  OYER  SLAVES.  85 

belonging  to  every  Christian  church  may  swear 
and  get  drunk ; but  they  cannot  do  it,  and 
appeal  to  their  church  manuals  as  guaranteeing 
them  the  right  to  do  so. 

If  we  had  a rule  excluding  slaveholders,  we 
might  still  have  members  who  would  advocate 
slavery  as  something  right  and  just,  and  vote 
for  men  that  will  sustain  it ; yet  they  could  not 
. appeal  to  the  Church  Discipline,  and  say,  “ This 
book  gives  me  the  right  to  do  so ; and  you  can- 
not put  me  out  for  holding  in  bondage  my  fel- 
low-beings.” As  the  Discipline  now  is,  men  can 
breed  slaves  for  their  children  and  grand-chil- 
dren ; and,  when  no  white  person  is  present,  sell 
them  with  impunity.  I could  give  facts  of  re- 
cent occurrence ; but  I forbear.  This  thing  is 
done  in  all  the  churches  in  slave  territory  that 
I am  acquainted  with,  except  among  the  Triends 
or  Quakers. 

CHURCH  DISCIPLINE  OYER  SLAVES. 

W e find  it  impossible,  from  the  nature  of  their 
condition,  to  exercise  church-discipline  over 
slaves  for  fornication  or  adultery.  We  have  to 
leave  them  to  the  judgment  of  the  All-seeing 
8 


86 


PICTURES  OF  SLAVERY. 


Eye.  White  members  cannot  be  expelled  from  . 
the  church  unless  tried  by  a committee  of  lay 
brethren.  But  slaves  are  taken  in  and  expelled 
at  the  will  of  their  class-leaders ; and  this  is  the  ; 
best  that  can  be  done  under  the  circumstances. 
Pastors  have  no  right  to  summon  a slave  to 
trial,  or  as  a witness,  from  the  work  of  his  mas- 
ter. And  as  many  slaves  are  guilty  of  the  j 
crime,  they  will  not  inform  against  each  other. 
If  they  do  inform,  they  get  no  credit  from  their 
master,  and  are  sure  to  be  hated  by  their  fellow- 
slaves.  Masters  have  the  power  to  drive  from 
her  house  the  husband  of  his  slave  woman,  and 
compel  her  to  take  any  colored  man  they  please. 
Their  power  overrides  all  church  authority. 
Pastors  cannot  visit  a dying  or  sick  slave,  no 
matter  how  much  the  slave  desires  it,  unless 
the  master  gives  permission.  A slave  boy  may  - 
disobey  his  father,  and  yet  that  father  dare  not 
correct  him  if  the  master  forbids  it.  Chattel 
slavery  and  licentiousness  are  inseparable ; and 
he  who  defends  the  one  must  defend  the  other. 

CEASE  TO  DO  EYIL. 

Methodist  preachers  teach  that  men  ought 


CEASE  TO  DO  EVIL. 


87 


to  cease  from  evil  at  once.  “Behold,  now  is 
the  accepted  time!  To-morrow  may  be  too 
late.”  When  should  we  set  our  slaves  free? 
Now?  All  under  forty  or  forty-five  years? 
Immediately.  A brother  preacher  related  to  me 
the  following  anecdote. 

At  a camp-meeting,  a brother  was  leading  in 
prayer,  and  among  other  petitions  he  prayed 
the  Lord  to  curtail  the  power  of  the  Devil.  A 
poor  African,  behind  the  pulpit,  who  perhaps 
had  seen  pictures  of  the  devil  with  a long  tail 
and  hoofs,  misapprehended  the  meaning  of  the 
word  curtail,  and  responded,  “Amen!  may  it  be 
cut  right,  smack,  smooth,  short  off.”  The  poor 
colored  man  was  opposed  to  cutting  a piece  off 
at  a time.  He  wanted  short  work  made  of  it, 
and  smooth  at  that. 


CHAPTER  YI. 


LOYE  OF  MILITARY  TITLES. 

A traveler  from  the  North  will  be  struck 
with  the  number  of  captains,  colonels,  majors, 
and  generals  in  the  South,  in  proportion  to  the 
white  population.  We  should  honor  those  to 
whom  honor  is  due.  The  soldier  by  educa- 
tion and  profession,  or  who  has  suffered  and 
fought  for  his  country,  is  worthy  of  his  titles; 
but  it  is  unfair  and  absurd  for  men  in  civil 
life,  farmers,  merchants,  mechanics  and  lawyers, 
who  have  never  smelt  gunpowder,  except  when 
shooting  crows,  blackbirds  and  partridges,  to 
claim  and  share  the  titles  of  regular  military 
officers.  Doctors  are  generally  satisfied  with 
the  title  which  their  profession  confers.  Unless 
a lawyer  becomes  a judge,  he  has  no  title,  and 
remains  a simple  “Esquire.”  Some  lawyers  are 
very  fond  of  being  “ coloneled,”  by  way  of  break- 
ing the  monotony  of  their  life.  Perhaps  there 
(88)  . ^ 


COMMON  SCHOOLS  AND  SC  H O O L- H 0 USES  . 89 

is  one  advantage  in  having  so  many  colonels:  it 
may  keep  the  poor  whites  in  awe  of  their 
superiors,  and  serve  to  scare  the  negroes. 

COMMON  SCHOOLS  AND  SCHOOL-HOUSES. 

There  are  several  colleges  in  the  South,  but 
many  of  them  are  no  better  than  first-class 
academies  in  the  North.  Almost  every  county 
town  of  1000  inhabitants  has  an  academy, 
principally  for  the  sons  of  the  rich.  Very  little 
provision  is  made  for  the  education  of  the  poor. 
The  school-houses  are  lonely,  desolate,  wretched- 
looking,  one-story  buildings,  situated  with  no 
regard  to  shade,  convenience,  or  play-grounds. 
What  windows!  what  doors!  what  benches 
without  backs ! what  fine  places  to  give  the  boys 
and  girls  spinal  diseases  and  consumption ! 
There  is  not  much  difficulty  in  raising  money 
in  the  South  for  a barbecue,  or  to  procure  pine 
and  hickory  poles  and  flags,  or  to  buy  whisky, 
for  political  purposes;  but  when  funds  are 
wanted  for  a library,  to  build  a school-house,  or 
to  increase  the  salary  of  a school-teacher — that 
is  quite  another  question. 

A common-school  teacher  does  not  occupy  a 
8* 


90 


PICTURES  OF  SLAVERY. 


very  high  social  position  in  public  estimation. 

A “gentleman  horse-jockey”  stands  head  and 
shoulders  above  him.  The  rich  generally  edu- 
cate their  children  at  home,  until  old  enough  to 
send  to  college  or  boarding-school.  The  in-  I 
structors  of  youth  should  occupy  as  honorable 
a position  in  society  as  any  other  class  of  men. 
Until  this  is  the  case,  our  progress  in  civiliza- 
tion and  useful  learning  will  not  be  rapid. 

MISSIONARY  SPEECHES. 

I confess  that  I have  felt  trammeled  in  the 
South  while  making  missionary  speeches.  If  I 
described  Africa  without  the  knowledge  of  let- 
* ters  and  the  Bible,  and  urged  the  importance 
of  sending  the  living  teacher,  I saw  in  the  gal- 
leries before  me  men  who  had  grown  up  in  our 
families,  and  under  the  shadow  of  our  school-  ' 
houses  and  churches,  without  any  effort  having 
been  made  to  open  to  their  immortal  minds  the 
more  than  golden  treasure  of  the  words  of  Jesus. 

I knew  these  men  had  equal  claims  upon  the 
church  with  their  brethren  in  Africa.  Fre- 
quently the  offerings  of  their  masters  were 
the  product  of  their  own  involuntary  earnings. 


THE  PASTORATE 


91 


A sense  of  shame  has  come  over  me  for  these 
inconsistencies,  and  paralyzed  my  efforts.  If  a 
minister  devotes  much  of  his  time  to  them,  and 
manifests  much  interest  in  their  welfare,  he 
may  get  the  name  of  “negro  preacher;”  and 
as  he  passes  by  a crowd  of  miserable  loafers,  he 
will  hear  one  say,  “That  man’s  got  the  nigger 
mania;  he’s  just  fit  to  preach  to  niggers!”  and 
even  his  superiors  in  office  may  give  him  a few 
cold,  discouraging  hints.  Forsaken  by  the 
church,  persecuted  by  the  world,  and  disliked 
by  the  immoral  negroes  themselves,  the  man  of 
God  can  look  only  to  Heaven  for  support  and 
encouragement.  But  let  a man  go  to  Africa, 
and  his  labors  for  the  negro  are  lauded  to  the 
skies  by  young  orators  at  our  missionary  anni- 
versaries. I am  not  opposing  foreign  missions 
I am  trying  to  rebuke  that  sickly  religious 
zeal  that  can  cry  over  the  condition  of  the 
negro  in  Africa,  and  yet  have  no  sympathy  for 
the  unfortunate  condition  of  those  in  America. 

THE  PASTORATE. 

I had  rather  be  the  pastor  of  a congregation 
in  a free  State  than  be  a presiding  elder  or  a 


92 


PICTURES  OF  SLAVERY. 


bishop.  For  this  reason.  The  office  of  an  elder 
or  bishop  would  deprive  me  of  the  duties  and 
pleasures  of  the  pastorate.  To  be  surrounded 
with  a kind  flock,  to  weep  when  they  weep, 
to  rejoice  when  they  rejoice,  to  build  up  when 
tempted,  to  console  in  distress,  is  to  my  mind  the 
acme  of  human  felicity.  The  weakest  and  most 
obscure  of  the  flock  should  have  access  to  their 
best  earthly  friend,  and  pour  into  his  ear,  if  they 
desire  it,  their  troubles,  their  doubts,  and  their 
temptations.  But  chattel  slavery  raises  barriers 
between  the  pastors  and  the  slave  that  are 
seldom,  if  ever,  crossed.  . If  the  slaves  are  mal- 
treated by  their  masters,  they  fear  to  go  to  their 
preachers  with  their  trouble.  If  the  masters 
were  to  know  of  their  servants  making  com- 
plaints, both  preacher  and  slave  would  fare 
badly,  for  both  are  in  the  hands  of  the  master. 
Slaveholders,  united,  can  starve  the  preacher  and 
sell  the  slaves.  The  whole  truth  of  the  matter 
is,  there  is  no  such  thing  as  the  pastorate  in  the 
South  between  the  white  preacher  and  slaves, 
and  never  can  be,  from  the  nature  of  slave 
society  and  its  consequences.  If  the  preacher 
is  pro-slavery;  the  slaves  will  never  come  to  him, 


A - DANGEROUS  MAXIM. 


93 


for  they  look  upon  him  as  an  ally  of  the  master; 
consequently;  have  no  faith  in  his  religion. 

A DANGEROUS  MAXIM. 

‘•'My  country,  right  or  wrong,”  said  a brother 
preacher  in  my  presence.  I pronounce  this  a 
bad  maxim,  full  of  the  poison  of  evil.  My 
country  and  my  church,  when  right.  When 
wrong,  I will  pray  for  their  reformation ; and, 
if  need  be,  cry  aloud  and  show  them  their  sins 
and  abominations.  Suppose  a father  were  to 
say  to  his  sons  that  he  intended  to  stand  by 
them,  right  or  wrong ; suppose  a pastor  were  to 
say  to  his  congregation,  “I  will  justify  you,  no 
matter  what  sins  you  commit” — what  would 
be  thought  of  such  a father  and  such  a minis- 
ter? This  dangei’ous  American  maxim  is  too 
■ much  acted  out  by  individuals  and  States. 

SELLING  NEGROES  BY  THE  POUND. 

This  idea  was  suggested  to  me  by  a gentle- 
man who  stated  that  he  was  present  when  a 
slave  was  sold  to  the  traders.  A pair  of  scales 
being  in  the  house,  some  of  the  party  weighed 
the  body  of  the  slave,  and  made  a calculation 


94 


PICTURES  OF  SLAVERY. 


of  the  price  of  the  slave  per  pound.  A young  w' 
colored  man  will  bring  from  seven  to  eight  clol- 
lars  per  pound  at  this  time,  and  bright  mulatto  111 
girls  a little  more.  Beef  cattle  from  seven  to  ,e 
eight  cents  per  pound. 

ni 

HOG  THIEF.  n 

In  the  days  of  my  youthful  inexperience,  I 
concluded  that  those  who  shed  the  most  tears, 
and  used  the  best  language  while  relating  their 
religious  experience,  had  most  piety.  My  views 
were  modified  from,  the  following  painful  inci- 
dent : One  of  the  most  eloquent  men  I ever 
heard  speak  in  class-meeting  was  a colored  man. 
He  would  relate  his  experience  with  great  force 
and  power,  while  large  tears  would  roll  down 
his  cheeks.  But  he  fell  from  his  high  estate. 
He  stole  a hog,  confessed  it,  and  was  sentenced 
to  the  penitentiary.  Gifts  and  grace  are  not  ' 
always  found  together  in  black  or  white. 

FREEDOM  OF  SPEECH. 

I was  discussing,  with  an  acquaintance  who 
was  a slaveholder,  that  feature  of  Popery  which 
forbids  freedom  of  speech  where  it  has  the 


* 


WASHINGTON  AND  PATRICK  HENEY.  95 

ower  to  do  it,  and  referred  to  Italy,  where  a 
Iran  is  not  allowed  to  preach  against  Popery 
publicly.  “ Very  true,”  said  he  ; “ but  you  know, 
ery  well,  that  there  is  no  freedom  of  speech  in 
Maryland.  You  know  that  we  would  not  per- 
mit you  to  preach  against  slavery  publicly.  A 
aan  can  do  it  in  Massachusetts,  but  not  here.” 
le  closed  my  mouth  effectually.  I felt  that  it 
/as  true.  I said  no  more  to  him  about  Popery, 
slavery  and  popery  are  twin  sisters. 

WASHINGTON  AND  PATRICK  HENRY. 

Of  late  years,  the  question  of  slavery  meets 
■ou  everywhere;  and  the  time  is  very  near 
/hen  woe  be  unto  that  man  who  shall  attempt 
o occupy  neutral  ground  upon  the  subject. 
)iscussing  the  question  of  slavery  with  a dis- 
inguished  son  of  Virginia,  he  defended  the  en- 
ire  system,  even  the  separation  of  parents  and 
hildren.  I suggested  that  his  views  were  in 
pposition  to  those  expressed  by  Washington 
,nd  Plenry.  He  admitted  the  fact,  and  added 
hat  “ any  well-instructed  Virginia  lad  was  bet- 
er  informed  upon  that  subject  than  they  were.” 
!ls  a matter  of  course,  the  conversation  then 


96 


PICTURES  OP  SLAVERY. 


ceased.  The  immortal  Washington  emancipated  , 
all  his  negroes  at  his  death ; and  if  all  the  great 
slaveholders  of  Virginia  had  followed  his  exam- 

I 

pie,  the  Old  Dominion  .would  not  now  be  the 
fourth  State  in  the  Union.  Virginia  is  remark- 
able for  having  given  birth  to  more  Presidents 
than  any  other  State.  She  gave  the  first  Presi- 
dent to  this  great  Republic.  Ex-president  Ro- 
berts, the  first  President  of  the  Republic  of  Li- 
beria, on  the  west  coast  of  Africa,  is  also  a na- 
tive of  Virginia.  Maryland  has  given  birth  to 
but  one  president,  and  he  is  a “Black  Repub- 
lican;” we  allude  to  President  Benson,  the  pre- 
sent chief-magistrate  of  Liberia. 

MARTYRS. 

It  has  ever  been  the  practice  of  the  world, 
and  worldly  churches,  to  extol  the  martyrs  of- 
the  past,  to  build  tombs  and  monuments  to 
their  memory,  and  to  despise  and  persecute  the 
martyrs  of  the  present.  I have  no  doubt  that 
those  who  burned  John  Rogers  at  the  stake  at 
Smithfield  were  great  admirers  of  St.  Stephen. 
It  has  forcibly  struck  me,  in  reading  the  lives 
of  martyrs,  ancient  and  modern,  that  they  were 


THE  BEE-HIVE. 


97 


never  put  to  death  by  their  persecutors  for 
I doing  good  works,  or  for  loving  their  Creator 
I with  all  their  hearts,  and  their  neighbors  as 
: themselves,  but  for  meddling  with  politics,  for 
violating  the  laws  of  the  land,  or  for  speaking 
against  the  customs  and  prejudices  of  their 
country  ] Our  Divine  Saviour  was  crucified  on 
the  charge  of  treason — of  trying  to  overthrow 
the  government  of  Cmsar.  When  Stephen  was 
stoned  to  death,  his  enemies  did  not  admit  that 
it  was  for  his  goodness,  but  for  speaking  against 
the  law  of  Moses  and  the  custom  of  the  Jews. 

- The  Jews  despised  the  Gentiles  as  much  as  an 
American  does  a negro.  And  in  these  last  days 
the  test  of  martyrdom  is  opposition  to  slavery. 

THE  BEE-HIYE. 

My  father  took  great  pleasure  in  raising  bees. 
He  had  one  swarm  that  no  kindness  and  attention 
could  tame  or  conciliate.  There  was  a very 
self-conceited  colored  man  in  his  employ,  who 
boasted  that  he  could  rob  them  without  being 
stung.  He  insisted  that  it  was  one’s  clothes 
that  irritated  bees,  and  that  he  would  rob  them 
for  a given  price.  The  bargain  was  made,  and 
9 


98 


PICTUKES  OF  SLAVERY. 


Arnold  commenced,  with  his  shirt  off,  in  good 
earnest.  He  took  the  hive  down,  knocked  off 
the  head,  and  in  a moment  the  bees  swarmed 
on  his  neck  and  head,  putting  hundreds  of  stings 
in  his  black  skin.  As  he  had  boasted  so  much 
of  his  skill,  he  endured  it  for  some  time,  while 
I — then  a boy — was  rolling  over  in  the  garden, 
convulsed  with  laughter.  Finally,  nature  could 
endure  the  agony  no  longer.  Arnold  gave  a 
groan  of  despair,  dropped  his  tub,  sprang  like 
a deer  over  the  railing  of  the  garden,  and 
plunged  into  the  river  to  drown  his  tormentors. 

The  spirit  of  slavery,  like  that  hive  of  bees, 
cannot  be  tamed.  You  may  take  your  hat  off 
to  it,  and  your  shirt  also ; but  it  will  not  do.  It 
will  sting  its  best  friends  as  well  as  its  dead- 
liest enemies.  It  must  be  drowned  in  the  river 
of  life  and  in  the  ocean  of  righteousness. 

BORDER  TROUBLES. 

I was  brought  up  only  a few  miles  from  Acco- 
mac  County,  Virginia.  There  was  considerable 
trouble  there  some  years  ago,  upon  the  slavery 
question.  It  is  reported  that  peace  reigns  again 
on  the  Border.  I trust  it  has  a good  basis.  I 


BORDER  TROUBLES, 


99 


would  not  augment  the  trouble  of  any  real  anti- 
slavery man,  if  such  there  be.  But  I have  my 
fears.  I was  conversing  with  a brother  on  the 
troubles  of  the  church.  He  stood  by  the  M.  E. 
Church  through  all  her  difficulties.  At  the  close 
of  the  conversation,  said  I,  “ Brother,  are  you  a 
slaveholder?”  He  replied  that  he  was.  “Do 
you  intend  to  free  yourself  from  slavery  ?”  He 
answered  that  he  did  not  intend  so  to  do. 

I believe  that,  as  a church,  we  offer  the  same 
facilities  to  our  members  for  negro-breeding,  for 
the  holding  of  slaves  for  life,  and  for  devising 
them  to  relatives,  as  the  M.  E.  Church  South 
does.  We  leave  it  with  our  members  to  decide 
for  themselves.  But,  says  a preacher  on  the 
Border  : “ If  I were  to  hint  to  my  class-leaders 
and  stewards  that  holding  slaves  as  chattels  for 
life  was  a sin,  they  would  run  me  off,  and  the 
M.  E.  Church  South  would  get  our  members. 
It  is  only  by  allowing  our  members  the  privi- 
leges enjoyed  by  our  Southern  brethren,  we  can 
maintain  our  ground.”  If  these  are  the  con- 
ditions upon  which  we  are  to  maintain  our 
ground,  the  sooner  we  give  it  up  the  better.  We 
caii  go  to  China  and  Turkey,  and  preach  salva- 


100 


PICTURES  OF  SLAVERY. 


tion  to  all  persons  without  being  molested.  If 
you  are  persecuted  in  one  city,  you  can  flee  to 
another.  I suppose  we  cannot  preach  the 
Gospel  in  Rome  or  Spain ; and,  until  we  can 
preach  the  truth  there,  we  had  better  wait  till 
God  in  his  providence  opens  our  way.  No  real 
antislavery  preacher  can  be  wholly  silent  on 
this  subject.  If  he  is  silent,  his  own  manhood  be- 
gins to  sink  in  slavery.  One  who  is  thoroughly 
pro-slavery  in  sentiment  is  not  fit  to  preach 
to  any  people.  One  or  two  }^ears  ago  I was 
visiting  near  the  Border,  and  I remarked  to  an 
acquaintance  that,  if  I resided  there,  I would  get 
up  a Sabbath-school  among  the  negroes.  He 
answered  that  it  would  not  be  allowed ; “ he 
should  mark  me  as  an  abolitionist.”  I told  him, 
if  I had  the  opportunity  the  effort  would  be 
made. 

CEASE  AGITATING  SLAVERY. 

The  American  nation  may  be  compared  to  a 
building  or  temple  on  fire.  Chattel  slavery  is 
the  fire  consuming  the  building.  The  anti- 
slavery men  are  running  with  engine  and  hose 
to  arrest  the  flames,  and,  if  possible,  to  save  the 


CEASE  AGITATING  SLAVERY.  101 

building.  Here  comes  a Southern  pro-slavery 
man,  as  hoarse  as  if  lie  had  wool  in  his  throat, 
and  exclaims,  “What  is  the  matter  here?  Let 
the  fire  alone ; it’s  none  of  your  business  ! So 
clear  yourselves !”  “ But  it  is  our  business,” 

reply  the  antislavery  men.  “ The  fire  will  not 
only  consume  the  southern  portion  of  the 
building,  but  will  spread  to  the  northern  part, 
and  burn  us  all  out  of  house  and  home.”  “ No 
danger  of  this,”  says  a northern  pro-slavery  man, 
choked  up  with  cotton.  “ Let  it  alone,  and 
slavery  will  die  out  of  itself;  agitation  only 
makes  it  worse ; the  more  water  you  pour  on  it, 
the  fiercer  it  burns,  because  it  is  like  no  other 
kind  of  fire  in  the  universe.”  Other  kinds  of 
fire  may  be  quenched  with  water,  all  other  sub- 
jects may  be  agitated,  but  this  must  not  be 
disturbed.  If  you  wish  to  put  down  swearing, 
you  must  preach  against  it.  If  you  wish  to 
put  down  drunkenness,  you  must  hold  up  the 
evil  effects  of  intoxication.  If  a merchant 
wants  to  sell  goods,  he  must  advertise  in  the 
newspapers.  Every  thing  must  be  agitated  but 
slavery.  Just  let  it  alone,  and  it  will  increase 
at  the  rate  of  100,000  slaves  yearly,  or  1,000,000 
9* 


102 


PICTURES  OF  SLAVERY. 


every  ten  years,  and  die  out  of  itself,  especially 
in  Texas ; and  when  the  slave-trade  is  reopened 
in  Africa,  and  the  Southern  newspapers,  books 

■ 

and  pulpits  are  teeming  with  arguments  in  its 
defense,  it  will  die  out.  0 yes,  it  will  die  out 
of  itself ! 

THE  WHITE  CROW. 

Crows  are  very  numerous  in  some  of  the 
slave  States,  and  are  about  as  profitable  to  any 
section  of  country  as  slavery  itself.  It  was  on 
a cold,  raw,  winter  afternoon,  while  visiting  at 
the  house  of  a friend,  that  I was  standing  at 
the  window  fronting  a spacious  yard.  A large 
flock  of  crows,  apparently  driven  by  hunger, 
alighted  near  the  window.  My  curiosity  was 
greatly  excited  at  seeing  a white  bird  among 
them.  I could  not  imagine  what  kind  of  bird  - 
it  was.  I perceived  that  it  was  of  the  same 
size  as  the  crows,  and  walked  about  the  yard 
and  picked  up  its  food  in  the  same  manner  as 
the  other  birds.  I was  satisfied  that  it  was  of 
the  same  species.  The  gentleman  of  the  house 
came  in,  when  I exclaimed,  “ Here  is  a white 
crow !”  “ 0 yes/'  said  he,  “ I often  see  it.” 


SLAVERY  AND  POPERY. 


103 


A genuine  antislavery  man  is  as  easily  dis- 
tinguished among  his  fellow-citizens  in  the 
slave  States,  as  this  white  crow  was  among  his 
black  companions. 

SLAVERY  AND  POPERY. 

The  modem  slave-trade  on  the  western  coast  of 
Africa  originated  in  the  Roman  Catholic  Church. 

Slavery  on  the  continent  of  America  is  the 
daughter  of  Rome. 

“In  1442,  Gonzales  returned  from  a second 
voyage  of  two  years  and  a half,  and  brought 
with  him  ten  slaves  and  gold-dust. 

“ This  was  the  first  gold,  and  these  were  the 
first  slaves  ever  taken  from  the  western  shore 
of  Africa,  and  may  therefore  be  regarded  as  the 
beginning  of  that  inhuman  traffic  in  men 
which  has  continued  with  scarcely  any  inter- 
ruption for  more  than  four  centuries.  The 
slaves  were  presented  by  Prince  Henry  to  Pope 
Martin  the  Fifth,  who  thereupon  conferred  upon 
Portugal  the  right  of  possession  and  sovereignty 
over  all  the  country  that  might  be  discovered 
between  Cape  Bojador  and  the  East  Indies. 

“In  accepting  these  slaves,  the  pope  gave  his 


104 


PICTURES  OF  SLAVERY. 


sanction  to  the  iniquitous  transaction  by  which  i 
they  were  taken;  but  it  would  be  difficult  to 
say  whether  he  was  guilty  of  greater  injustice 
in  conferring  upon  Portugal  territory  over  which 
he  had  no  jurisdiction,  and  which,  as  yet,  had 
been  but  partially  discovered,  or  inhumanity  in- 
consigning  the  wffiole  African  race  to  perpetual 
servitude.”* 

The  Portuguese,  who  have  ever  been  the  most  I 
devoted  of  Romanists,  were  the  first  to  engage 
in  the  bloody  traffic,  and  will  be  the  last  to 
abandon  it.  The  spirit  and  laws  that  merci- 
lessly consign  men,  women,  and  children  to  be 
helpless  chattels,  are  Popery  in  its  blackest  form. 

A pro-slavery  Protestant,  of  whatever  creed, 
is  just  as  much  opposed  to  liberty,  and  will 
wage  as  bitter  warfare  against  free  discussion,  as 
any  Romanist.  There  is  as  much  liberty  in  ’ 
Italy  and  Austria  as  in  the  extreme  Southern 
States  of  the  American  Union. 

The  author  of  the  justly  celebrated  Kirwan’s 
Letters  exposed  the  abominations  of  Popery  in 
no  very  delicate  language.  If  we  mistake  not, 
he  subsequently  visited  Italy  and  Rome  with- 

* “Western  Africa,”  by  Wilson  : p.  35. 


SLAVERY  AND  POPERY.  105 

out  any  personal  violence,  and  I presume  he  ex- 
pressed himself  freely  against  Romanism.  If  he 
should  ever,  in  his  glowing  language,  picture 
the  heart-sickening  and  more  vulgar  abomina- 
tions of  chattel  slavery,  and  afterward  visit  the 
extreme  South,  it  would  be  at  his  peril;  his  life 
would  be  the  forfeit  for  denouncing  that  hated 
institution  and  defending  human  rights.  Does 
Romanism  forbid  the  reading  of  the  Protestant 
Bible  by  the  masses  ? So  does  pro-slavery 
Protestantism  forbid  the  reading  of  the  Bible  by 
the  slaves.  There  is  not  an  accusation  that 
can  be  sustained  against  Romanism  which  will 
not  hold  good  against  pro-slavery  ism. 

Philip  the  Second,  King  of  Spain,  was  one  of 
the  most  malignant  and  persecuting  princes 
which  the  Church  of  Rome  has.  ever  held  in 
her  communion.  The  Duke  of  Alva  was  a man 
after  his  own  heart.  In  the  sixteenth  century 
Holland  was  the  United  States  of  Europe,  com- 
mercially. Protestantism  found  its  way  there. 
Philip,  claiming  a right  to  govern  these  States 
from  his  father,  the  emperor  Charles  the  Fifth  of 
Germany,  regarded  these  Protestants  as  heretics 
in  the  church  and  traitors  in  the  state;  hence  he 


106 


PICTURES  OF  SLAVERY. 


authorized  the  Duke  of  Alva,  his  great  general, 
to  put  them  to  death  by  most  cruel  tortures. 
But  those  men  were  charged  with  crime.  We 
handcuff  men  and  sell  them  for  no  charge  of 
crime.  Their  very  virtues  and  religion  are  sold 
to  the  highest  bidder ; and  their  obedience  in  all 
things  is  assigned  as  the  reason  why  they  should 
bring  the  highest  price. 


CHAPTER  VII. 


GOING  IN  DEBT. 

Going  in  debt  without  a probability  of  pay- 
ing frequently  brings  many  sorrows.  One  of 
the  earliest  lessons  that  my  father  instilled  into 
my  mind  was,  to  be  cautious  about  contracting 
debts,  and  to  live  within  my  income.  Slavery 
begets  a carelessness  in  business,  and  this  care- 
lessness begets  loss  of  credit  and  ruin  of 
character.  Some  of  the  aristocracy  regard  it 
as  almost  an  insult  to  demand  the  settlement 
of  an  account  under  six  or  twelve  months. 
The  rich  slaveholder  often  lives  beyond  his 
means,  and  his  extravagance  falls  heavily  upon 
the  mechanics  and  merchants  who  did  his  work 
and  furnished  his  goods  on  credit.  If  he  is  a 
slaveholder,  and  engages  in  the  sports  of  the 
South,  the  fox-hunt  and  the  gaming-table  will 
swallow  up  his  cash;  the  merchant  must  wait, 
the  mechanic  may  have  no  means  of  buying 

(107) 


108 


PICTURES  OF  SLAVERY. 


comforts  for  his  family,  and  the  half-fed  slave; 
may  go  unclad.  _ fa 


THE  FRIGHT. 

w 

Once,  having  returned  to  my  native  place  fa 
after  an  absence  of  several  years,  I was  walk- 
ing out  alone,  when  a colored  man,  whom  I had 
known  from  my  youth,  approached  me.  My 
heart  swelled  with  joy,  for  the  sight  of  him  j 
reminded  me  of  bygone  years.  I soon  per-;  ] 
ceived  that  he  did  not  recognize  me.  So  I sup-! 
pressed  my  feelings,  and  feigned  not  to  know 
him,  to  see  whether  he  would  discover  who  I 
was.  I altered  my  voice,  and  asked  his  name. 
He  took  off  his  hat,  made  a low  bow,  and  seemed 
confused.  I could  scarcely  restrain  my  feelings. 

I then  asked  him  whether  he  was  free,  or  a 
slave.  He  said  he  was  a slave.  “ What  is  your- 
master’s  name?”  He  told  me. 

He  still  did  not  know  me.  I asked  him  if  he 
“ever  knew  a boy  named  John  D.  Long?” 
His  eyes  brightened,  and  he  exclaimed,  “ Why, 
is  this  Mass  John  Dixon ! Why,  I did  not  know 
you,  Mass  John.  I am  so  glad  to  see  you,  Mass 
John.  You  don’t  know  how  bad  I was  scared 


THE  FEIGHT. 


109 


ay  lie  ii  I shay  you.  I took  you  to  be  a nigger- 
buyer  or  kidnapper,  Mass  John.” 

Poor  felloAV ! If  I bad  thought  that  those 
Avere  his  feelings,  I Avould  not  have  kept  him 
in  suspense  one  moment. 

Some  pro-slavery  orators  say  the  negroes  are 
happy.  Not  quite  so  happy  as  the  fox  Avhen 
the  hounds  are  after  him,  though  as  happy  as  a 
man  Avalking  a dark  street  in  Netv  York  Avitk 
money  in  his  pocket,  and  Avho  expects  every 
moment  that  he  Avill  be  seized  by  some  despe- 
rado by  the  throat.  The  fact  is,  thousands  of 
slaAres,  Avhenever  they  see  a stranger,  think  they 
see  an  enemy  in  disguise.  A sense  of  insecurity 
is  ahvays  resting  upon  them.  They  distrust 
eA'ery  one,  feeling  that  their  patliAvay  is  upon 
quicksand,  A\rliich  may  at  any  moment  saaMIoav 
them  down. 

"UNCLE  TOM’S  CABIN.” 

“ Uncle  Tom’s  Cabin”  is  the  “ Pilgrim’s  Prog- 
ress” of  American  literature.  It  struck  sla- 
very the  heaviest  blow  it  ever  received  from 
one  hand.  It  was  astonishing  hoAV  extensively 
it  Avas  read  in  the  South.  EA'ery  one  denounced 
it.  Some  said  it  Avas  “all  a pack  of  lies.”  Still 
10 


110 


PICTURES  OF  SLAVERY. 


all  would  read  it.  An  intelligent  slaveholder 
was  denouncing  it  in  my  presence.  Said  I, 
“ Have  you  read  it  ?”  “ No.”  “ Do  you  get  it, 

and  read  it  before  you  condemn  it.”  Pie  pro- 
mised to  do  so.  Some  time  afterward  I saw 
him.  “ Have  you  read  4 Uncle  Tom’  ?”  44  Yes.” 

“How  did  you  like  it?”  “Well,  I read  it  to 
my  wife  and  daughter,  and  we  all  cried.  What 
puzzled  me  most  about  4 Uncle  Tom’  was,  how  a 
Northern  woman  could  draw  negro  character  to 
life,  and  speak  negro  language  to  perfection  !” 

NEGRO-BUYERS. 

Negro-Buyers  — Negro- Traders — Georgia- Trad- 
ers— Negro- Parcl lasers.  By  these  four  names 
the  dealers  in  human  flesh  are  designated  in 
the  South.  44  Georgia-trader”  is  a favorite  title 
among  the  slaves.  I dare  not  trust  myself  to 
describe  the  extent  of  my  detestation  of  the 
moral  character  and  horrible  occupation  of  this 
class  of  men.  No  language  is  sufficiently  strong 
to  paint  them  in  their  true  colors.  Paul  uses 
lansraaa'e,  in  reference  to  the  old  Romans,  that 
comes  nearest  to  that  which  my  subject  requires, 
when  he  says  that  they  were  44  filled  with  all 


XE6E0-BUTERS. 


Ill 


unrighteousness,  fornication,  wickedness,  covet- 
i ousness,  maliciousness,  full  of  envy,  murder, 
malignity,  haters  of  God,  despiteful,  proud, 

! without  natural  affection,  implacable,  unmer- 
| ciful.”  What  the  captain  of  a slave-ship  is  on 
i the  ocean  these  men  are  on  the  land.  To  this 
. day,  when  I see  one  of  them,  a strange  sensa- 
tion thrills  me,  and  mv  love  of  human  nature 
is  weakened.  To  the  slave  population  they 
i are  regarded  as  the  impersonation  of  Satan. 
When  slave  mothers  wish  to  keep  their  children 
quiet,  they  threaten  them  with  the  negro-buyer ; 
and  when  one  of  these  men  is  seen  riding  up  to 
the  master’s  house  by  the  slaves,  terror  settles 
on  the  faces  of  all  the  poor  creatures.  They 
feel  as  much  alarmed  as  a hen  and  her  chickens 
when  a hawk  flies  over  a barn-yard.  And  well 
-they  may ! Negro-buyers  respect  ministers 
of  the  Gospel  who  hate  slavery ; and  it  is  my 
opinion  that  they  have  the  utmost  contempt  for 
those  preachers  who  contend  that  chattel  slavery 
is  right.  No  man  knows  better  than  the  negro- 
buyer  the  awful  sin  of  slavery.  And  could  you 
see  the  terrible  death-bed  scenes  of  these  men, 
you  wmuld  think  so  too.  If  I believed  that  to 


112 


PICTURES  OF  SLAVERY. 


sustain  tlie  relation  of  owner  and  slave  was  not 
a sin,  I should  regard  these  men  as  gentlemen. 
I should  welcome  them  to  the  pews  of  our 
churches.  If  it  is  no  sin  in  an  Ohio  farmer  to 
raise  hogs  and  horses  for  the  eastern  market, 
it  is  no  sin  in  any  man  to  buy  these  hogs  and 
horses,  and  collect  them  in  droves  and  sell 
them  in  our  cities.  If  it  is  no  sin  to  hold  men 
as  horses,  it  is  no  sin  to  sell  them;  and  the 
man  who  collects  them  in  droves  commits  no 
sin.  It  is  therefore  wrong  in  pro-slavery  church 
members  to  treat  them  with  disrespect,  and  to 
speak  contemptuously  of  their  calling.  These 
men  are  benefactors;  they  take  away  the 
surplus  stock  of  negro  chattels;  and  provide 
masters  with  ready  money,  which  enables  them 
to  build  churches,  to  contribute  to  Bible,  Tract, 
and  Missionary  Societies — to  visit  Saratoga, 
Cape  May,  the  Virginia  Springs  and  Newport — 
to  support  pro-slavery  preachers,  Bible  agents, 
and  political  and  religious  newspapers ! 

THE  FATE  OF  NANCY. 

The  first  official  relation  I ever  sustained  in 
the  M.  E.  Church  was  leader  of  a colored  class. 


THE  FATE  OF  X A X C T. 


113 


A young  colored  slave  girl,  whom  I shall  call 
Nancy,  was  a member  of  my  class.  She  had 
been  brought  up  in  the  house,  by  her  old  and 
young  mistresses,  who  had  taken  special  care 
of  her  religious  training.  Her  virtue  was  above 
suspicion.  She  was  sold  under  the  following 
circumstances : — 

A man  who  had  married  into  the  family  took 
it  upon  himself  to  sell  her,  without  the  know- 
ledge or  consent  of  her  mistresses.  The  girl  was 
waylaid  and  brought  over  the  Ferry  to  a house 
near  my  residence,  to  await  the  coming  of  the 
negro-buyer.  The  colored  people  heard  of  it, 
and  gave  the  alarm.  I started  for  the  house 
to  see  if  it  were  Nancy.  I found  the  house 
guarded,  but,  without  asking  permission,  walked 
in — and,  0 horrible ! Here  was  this  Christian 
girl,  walking  up  and  down  the  room,  crying, 
and  wringing  her  hands.  When  she  saw  me, 
she  exclaimed:  “0,  Master  John ! (slaves  will 
call  you  master,  whether  you  desire  it  or  not,) 
I am  sold ! I am  sold ! My  mistresses  don’t  know 
that  I am  sold;  I know  they  don’t.  0 that  I 
could  only  see  them  once  more  and  bid  them 
10* 


114 


PICTURES  OF  SLAVERY. 


farewell.  They  won’t  let  me  get  my  clothes.  ^ 1 
0!  I am  sold!  I am  sold!  What  shall  I do!” 

I said,  “Nancy,  put  your  trust  in  the  Lord.” 

I could  say  no  more.  ^ I left  her.  The  sight  was 
unendurable.  I went  to  the  man  who  guarded  *e 
her,  and  said : “ Sir,  though  there  is  no  human 
law  to  punish  you  for  selling  this  girl,  yet  God 
will  punish  you  at  the  Day  of  Judgment.”  He  ? 
hung  his  guilty  head,  and  said  not  a word.  She  £ 
was  soon  gone  to  the  county  town.  When  she  ! ' 
arrived  at  Richmond,  Ya.,  she  procured  the  ser- 
vice of  some  one  to  write  me  a letter,  stating 
that  she  was  on  her  way  South;  and  thanking 
me  for  my  kindness,  and  asking  me  to  pray  for  ■ 
her,  and  give  her  love  to  all  her  friends,  and  to 
bid  them  farewell.  This  was  the  last  we  ever 
heard  of  poor  Nancy. 

One  of  her  young  mistresses  has  since  died, 
with  a blessed  hope  of  immortality. 

I have  often  asked  myself  the  question-;  “Does 
Nancy  still  live?  Is  she  now  a coarse,  vulgar 
field  hand,  on  some  rice-swamp  or  sugar-planta- 
tion ? Is  she  the  finely  dressed  mistress  of  some 
haughty  atheist?  Or  has  she  died  broken- 


THE  CONVERSION. 


115 


hearted,  and  rejoined  her  mistress  in  the  bosom 
of  their  common  Saviour?” 

Though  we  live  in  a land  dotted  with  post- 
offices,  and  above  our  heads  is  a net-work  of 
telegraph  wires,  yet  by  neither  is  any  message 
of  love  sent  or  brought  from  the  poor  slave  sold 
from  one  State  to  another.  They  who  sell  them 
wish  to  forget  them,  like  the  sons  of  Jacob  who 
sold  their  brother  Joseph  into  Egypt;  and  those 
who  buy  them  endeavor  to  make  the  slave  for- 
get the  associations  of  his  youth  as  soon  as 
possible. 

THE  CONVERSION. 

The  following  is  the  only  instance  that  ever 
came  under  my  notice  of  a clear  conversion  by 
the  reading  of  the  Word  of  God  alone.  A young 
slave  was  very  ill  in  the  kitchen  adjoining  the 
dwelling  of  his  master.  He  was  so  much 
alarmed  on  account  of  his  sins,  and  by  the 
prospect  of  death,  that  he  would  hold  on  to  his 
mother,  and  would  not  consent  for  her  to  leave 
his  bedside.  A good  brother  informed  me  of  his 
condition,  and  requested  me  to  see  him ; and  I 
asked  the  brother  why  lie  did  not  go  and  pray 


116 


PICTURES  OF  SLAVERY. 


for  him.  He  said  that  he  was  afraid  of  his 
master,  who  was  violently  opposed  to  religion. 

I immediately  felt  it  my  duty  to  see  him. 
Then  came  the  fear  of  man.  Here  was  a struggle. 
The  cross  was  heavy.  I went,  hoping  that  the 
master  might  be  away;  but  he  was  at  home. 

I entered  the  kitchen,  and  lest  I might  awaken 
the  anger  of  the  master,  I did  not  attempt  to 
sing  or  pray.  I took  my  Testament,  and  draw- 
ing near  the  dying  man,  read  a part  of  the  third 
chapter  of  St.John’s  Gospel.  When  I read  the 
sixteenth  verse:  “For  God  so  loved  the  world, 
that  he  gave  his  only  begotten  Son,  that  whoso- 
ever believeth  in  him  should  not  perish  but; 
have  everlasting  life,”  his  soul  drank  it  in  with 
an  attention  and  eagerness  which  I have  never 
witnessed.  I read  the  verse  again  and  again, 
and  left  him.  Before  I reached  home  he  was 
happy  in  the  Saviour’s  love.  He  told  his 
mother  that  she  could  leave  him;  he  was  ready 
and  willing  to  die. 

I saw  him  on  the  following  Sabbath,  and  love, ' 
hope,  and  joy  gleamed  from  his  countenance.! 
He  slept  in  Jesus.  Despite  the  power  of  the 
slave-breeder,  who  labors  to  reduce  the  sons  and; 


THE  THREATENED  LAWSUIT. 


117 


laughters  of  our  heavenly  F ather  to  brute  beasts, 
the  Christian  slave,  when  dying,  can  exclaim, 

“How  can  it  be,  thou  heavenly  King, 

That  thou  shouldst  me  to  glory  bring ; 

Make  a slave  a partner  of  thy  throne, 

Decked  with  a never-fading  crown !” 

How  different  the  end  of  this  Christian  slave 
from  that  of  liis  proud,  haughty,  and  despotic 
master.  It  was  said  that  the  last  word  that  fell 
from  the  lips  of  the  master  was  a horrid  oath, 
addressed  to  a body-servant.  He  was  struck 
speechless,  and  soon  expired.  Thousands  of 
slaveholders  die  awful  deaths.  And  no  wonder, 
when  the  blood  and  tears  of  mothers,  infants, 
orphans,  fathers,  brothers  and  sisters  cry  to 
Heaven  against  them. 

THE  THREATENED  LAWSUIT. 

The  laws  in  the  slave  States  regard  the  mar- 
riage of  slaves  as  a farce,  as  an  unmeaning  j um- 
ble  of  words,  and  of  no  more  binding  force  than 
if  the  ceremony  were  performed  over  so  many 
beasts  of  the  field.  Their  marriage  does  not 
diminish  the  power  of  the  master;  he  can  sepa- 
rate and  sell  the  husband  and  wife  at  any  time 


118 


PICTURES  OF  SLAVERY. 


lie  pleases.  Yet,  strange  to  say,  if  a minister 
marries  a slave  in  Maryland,  without  the  con- 
sent of  his  owner,  he  is  liable  to  a heavy  fine. 

A slave  had  obtained  a forged  certificate,  pur- 
porting to  be  from  his  master,  and  I married 
him.  Supposing  the  paper  to  be  genuine,  and 
that  its  preservation  was  not  important,  I care- 
lessly used  it,  a few  mornings  afterward,  in 
kindling  a fire.  But  what  an  error ! The  mas- 
ter sent  word  to  me  that  I had  married  his 
servant  without  his  consent,  and  that  I must 
prepare  for  court.  A friend  interposed,  and  the 
enraged  master  was  persuaded  to  abandon  the 
suit. 

With  shame  I must  inform  the  reader  that 
the  man  who  threatened  to  arraign  me  before 
the  county  court  was  a member  of  the  M.  E. 
Church,  on  an  adjoining  circuit;  and  was  con- 
sidered so  much  of  a saint  that  a house  of  wor- 
ship in  his  neighborhood  was  named  after  him. 
The  man  whom  he  sent  to  warn  me  was  an  in- 
solent negro-driver  in  his  employ.  I suppose 
this  negro-breeding  Methodist  had  heard  that  I 
had  organized  a Sabbath-scliool  for  colored  chil- 


THE  THREATENED  LAWSUIT. 


119 


dren  on  my  circuit,  and  was  anxious  to  get 
some  excuse  to  wreak  his  vengeance  on  me. 

I sent  word  to  him  that,  if  he  sued  me,  I 
(would  have  him  tried  in  the  church  for  going 
to  law  with  me  before  preferring  a charge 
against  me  to  the  Presiding  Elder  or  the  Annual 
Conference.  Possibly  this  helped  to  prevent 
the  execution  of  his  threat. 

Masters  seldom  attach  any  importance  to  the 
[marriage  of  their  slaves.  This  is  shown  by  re- 
fusing to  give  the  slave  money  to  pay  his  mar- 
riage fee.  I have  married  scores,  and  have 
never  received  but  one  dollar  from  these  poor 
creatures  during  my  whole  ministry.  And  these 
slaves  have  principally  belonged  to  professedly 
religious  masters  in  the  M.  E.  Church.  My 
opinion  is,  that  the  clergyman  who  believes 
chattel  slavery  well-pleasing  in  the  sight  of  God, 
and  who  justifies  the  master  in  separating  hus- 
band and  wife,  ought  not  to  marry  slaves.  If 
he  does,  he  must  do  it  under  the  impression 
that  the  master  is  equal  in  authority  with  the 
Deity,  or  that  the  Lord  of  Heaven  and  Earth 
contradicts  himself. 


120 


PICTURES  OF  SLAVERY. 


JOSEPH  SMITHERS. 

Joseph  Smithers  was  a native  of  Delaware  ei 
and  died  in  Dover  in  1854  or  ’5,  aged,  I suj  a 
pose,  in  the  absence  of  positive  record,  abou  e 
55  years.  He  was  a local  preacher  in  the  M 
E.  Church,  and  was  at  one  time  a member  ol  i 
the  Senate  of  Delaware.  I had  not  seen  lain 
for  three  years  previous  to  his  death.  I becam<i  i 
acquainted  with  him  in  1844,  and  our  acquaint'  1 
ance  soon  ripened  into  friendship.  I never  left 
his  presence  without  feeling  that  I was  a bette] 
man.  The  hours  that  we  spent  together  ir 
religious  meetings  and  under  his  roof  loom  up 
among  the  pleasant  memories  of  my  life.  There 
were  many  in  Delaware  who  wrere  his  superiors 
in  acquired  knowledge ; but  there  were  few, 
greater  in  native  intellect,  and  not  one  who  had 
a nobler  moral  constitution.  His  was  an  iron! 
will.  He  looked  at  every  thing  through  the 
medium  of  his  conscience.  Whenever  he  came 
to  the  conclusion  that  any  thing  was  right,  that 
it  was  according  to  the  law  of  God,  that  it  was 
beneficial  to  society,  he  would  stand  by  it, 
though  friends  and  foes,  in  church  and  state, 


JOSEPH  SIITHERS. 


121 


all  combined  against  it.  He  was  the  chief 
apostle  of  temperance  in  Kent  County,  Del.  He 
r:  espoused  the  cause  when  it  was  young,  feeble, 
ft  and  unpopular..  He  would  go  out  into  the  for- 
I ests  and  highways,  and  hold  meetings,  in  order 
I'  to  elevate  the  poor  and  the  despised.  He  was 
retiring  and  unassuming  in  his  manners,  and 
■ kind  and  gentle  in  private  life.  There  was 
nothing  haughty  or  dictatorial  in  his  conversa- 
tion. He  was  small  in  stature,  with  an  open, 

: frank  countenance ; his  fine  blue  eye  indicated 
honesty  and  purity.  He  was  not  a man  of 
policy  or  cunning.  Being  in  easy  circumstan- 
1 ces,  he  devoted  several  of  the  last  years  of  his 
life  to  moral  and  religious  objects.  His  services 
were  in  great  demand  as  a temperance  speaker ; 
and  he  had  but  few  equals  on  this  subject.  His 
'health  was  taxed  to  the  utmost,  suffering,  as  he 
did,  from  a pulmonary  affection.  Had  you  wished 
to  see  this  gentle  man  converted  into  a lion,  you 
should  have  gone  to  a temperance  convention, 
and  seen  some  talented  speaker  oppose  a favor- 
ite measure;  his  lip  would  quiver,  his  eye  would 
flash  fire,  and,  after  speaking  a few  minutes  in 
scathing  language,  he  would  regain  his  usual 
11 


122 


PICTURES  OF  SLAVERY. 


equable  temper;  then  there  would  flow  from  his 
lips  words  that  would  enchain  an  audience  in  , 
rapt  attention. 

The  Hon.  Henry  M.  Ridgely,  formerly  United  ' . 
States  Senator  from  Delaware,  and  one  of  the 
finest  scholars  in  the  State,  invited  me  to  make 
his  house  my  home  occasionally,  during  my 
stay  in  Dover  Circuit.  In  one  of  my  visits,  the 
conversation  turned  on  Mr.  Smithers,  when  Mr. 
Ridgely  remarked  that  he  was  opposed  to  Mr. 
Smithers  in  politics,  yet  he  considered  him  a 
good  and  great  man ; that  such  was  the  confi- 
dence reposed  in  his  judgment  and  integrity, 
that  cases  were  often  taken  out  of  court  and 
left  to  him  for  arbitration. 

At  that  time,  I thought  Mr.  Ridgely  over- 
rated his  intellect;  but  further  acquaintance 
with  Mr.  Smithers  proved  to  my  mind  the 
correctness  of  Mr.  Ridgely ’s  judgment.  He  was 
among  that  class  of  preachers  who  enter  the 
local  ministry  merely  as  a means  of  doing  good 
to  the  bodies  and  souls  of  men.  He  was  willing 
to  take  the  lowest  seat  in  the  synagogue.  It 
was  enough  for  him  to  have  the  smile  and  appro- 
bation of  Heaven.  The  following  anecdote  is 


JOSEPH  SMITH  EES. 


123 


characteristic  of  Mr.  Smithers.  It  was  related  to 
me  bj-  a brother  in  the  Methodist  Church,  who 
was  also  a member  of  the  Senate  of  Delaware 
when  Mr.  Smithers  belonged  to  that  body.  It 
seems  that  a bill  had  passed  the  lower  house 
granting  to  some  company  the  privilege  of 
establishing  lotteries  throughout  the  State.  Mr. 
Smithers  was  its  great  opponent  in  the  Senate. 
The  upper  house  was  divided.  The  gentleman 
who  related  to  me  the  circumstance  said  he 
was  conscientiously  opposed  to  lotteries,  but' 
found  his  better  judgment  beginning  to  give 
way  through  considerations  of  policy.  Mr. 
Smithers  entreated  the  Senate  not  to  pass  it. 
During  one  of  his  vigorous  speeches,  he  fixed 
his  eye  on  his  wavering  brother,  and  exclaimed 
with  great  emphasis,  “ What  shall  it  profit  a 
man  if  he  gain  the  whole  world,  and  lose  his 
own  soul  ?”  The  shaft  told.  From  that  moment 
the  brother  determined  to  vote  against  the  bill ; 
and  it  failed  in  the  Senate. 

In  almost  the  last  conversation  I had  with 
Mr.  Smithers,  he  expressed  to  me  his  abhorrence 
of  chattel  slavery. 

Joseph  Smithers  is  not  “dead,  but  sleepeth.” 


124 


PICTURES  OF  SLAVERY. 


SLAVERY  AND  INFIDELITY. 


The  infidelity  existing  at  this  time  in  the  E 
United  States,  in  its  outward  manifestations,  is 
not  the  abusive,  vulgar,  and  blasphemous  in- 
fidelity of  Louis  the  Fifteenth  of  France  or 
Charles  the  Second  of  England,  nor  such  as  the 
disciples  of  Paine  once  exhibited  in  this  country. 
The  infidels  of  the  present  day  are  wiser  and 
better  than  their  fathers.  Their  unbelief  is 
more  secret,  cautious,  and  circumspect.  One 
great  cause  of  the  infidelity  in  our  nation  is 
chattel  slavery. 

The  unbelief  of  our  couniry  may,  for  con- 
venience, be  distributed  into  two  principal 
divisions  : — 


I.  That  of  the  free  States.  The  cultivated  in- 
fidels of  the  free  States  are  equal,  perhaps,  in 
education,  to  the  same  class  in  France  or 
England,  and  perhaps  their  superiors  in  private 
morality.  Many  of  them  are  sincere  in  promoting 
the  cause  of  temperance  and  human  freedom. 
Seeing  professed  ministers  of  the  Gospel,  in 
their  midst,  teaching  that  slavery  is  not  incon- 
sistent with  the  principles  of  the  Christian 


SLAVERY  AND  INFIDELITY. 


125 


religion,  they  embrace  scepticism;  for  the  very 
instinct  of  their  nature  teaches  them  that 
slavery  is  wrong. 

II.  That  of  the  slave  States.  The  infidels  of 
these  States  may  be  subdivided  into  two  classes 
— the  masters  and  the  slaves.  I believe  there 
are  more  secret  infidels  among  slaveholders 
than  among  any  other  class  of  men,  according 
to  their  numbers,  in  the  Christian  world.  They 
do  not  show  it  by  special  avowal,  or  by  writing 
against  the  Bible,  as  a general  thing,  but  by 
total  indifference  to  the  moralities  and  duties  of 
religion. 

..  A Southern  infidel,  making  great  pretensions 
to  intellectual  ability,  once  remarked  to  me, 
“ that  he  considered  religion  good  enough  for 
negroes,  but  Christianity  was  not  adapted  to 
cultivated  men.”  You  will  not  find  many  edu- 
cated Southern  men  avow  these  sentiments 
publicly ; but,  if  you  judge  by  their  neglect  of 
the  Sabbath,  making  it  a day  of  feasting  and 
for  reading  and  discussing  politics,  you  will  infer 
that  they  consider  it  intended  to  be  kept  sacred 
only  by  the  poor  whites  and  the  negroes. 

When  ministers  cease  to  defend  chattel 
11* 


126 


PICTURES  OF  SLAVERY. 


slavery,  and  refuse  to  acknowledge  it  to  be  a 
divine  institution,  then  even  religion  will  not  be 
good  enough  for  the  negroes,  and  they  will  be 
denied  the  free  worship  of  the  Great  Eternal. 
Slavery  makes  infidels  of  the  masters  thus : 
The  large  slaveholder  demands  and  receives 
implicit  obedience  from  his  human  chattels. 
This  servile  obedience  fills  him  with  pride  and 
self-esteem.  He  soon  begins  to  imagine  himself 
a god  on  a small  scale.  He  begins  to  ask  “ Who 
is  the  God  of  Israel,  that  claims  the  homage  of 
my  property  ? They  shall  not  be  the  Lord’s  free- 
men.” It  was  the  pride  engendered  by  absolute  i 
power  that  caused  some  of  the  Caesars,  when  at 
the  height  of  their  glory,  to  build  temples  in 
which  to  have  themselves  worshiped  by  the 
Romans. 

But  there  is  infidelity  among  the  slaves. 
Many  of  these  poor  creatures  become  secret 
infidels,  doubting  the  sincerity  of  the  white 
preacher,  and  receiving  for  truth  only  so  much 
of  his  teachings  as  may  seem  consistent  with 
their  views  of  justice.  They  sometimes  listen 
to  a colonization  agent,  and  go  off  and  say : 

“ There  is  no  such  place  as  Liberia.  It  is  only 


SLAVERY  AXD  INFIDELITY. 


but  chattel  slavery  is  polygamy  in  its  wors, 
form. 

The  divine  command  to  “honor  thy  father 
and  thy  mother,”  is  rendered  void  by  slavery, 
■which  annihilates  the  parental  relation,  making 
the  child  honor  his  master,  though,  in  so  doing, 
he  may  dishonor  his  parents,  and  set  at  naught 
the  laws  of  God.  Where  Popery  prevails,  it  makes 
secret  infidels  of  the  intellectual  classes.  Where 
chattel  slavery  prevails,  it  does  the  same.  At 
least,  this  is  the  tendency  of  both  institutions. 

My  opinion  is  that  the  clergy  are  more 
respected  as  efficient  police-officers,  in  the  South, 
than  they  are  loved  and  honored  as  the  ambas- 
sadors of  the  “King  of  Kings  and  Lord  of 
Lords.” 


\ 


!!0 

* 

I 1 

ff 

CHAPTER  VIII. 

AUNT  PHILLIS. 

Aunt  Phillis  died,  in  my  native  town,  in  the 
fall  of  1856,  aged  83  years.  She  sustained  a 
membership  of  65  years  in  the  M.  E.  Church, 
and  died  beholding  the  Lamb  of  God.  She  was 
born  a slave,  and  was  sold  to  a second  master, 
of  whom  she  bought  herself.  And  all  her 
children  became  free  except  one.  She  was  the 
mother  of  “more  bairns”  than  any  other  colored 
woman  in  Worcester  County.  She  was  of  pure 
African  descent.  In  her  old  age  she  was  vener- 
able; her  hair  white,  and  her  eyes  beaming  with 
good-will  to  all.  Her  mind  was  of  a superior 
order.  She  was  a pattern  of  honesty,  industry,  ■ 
meekness,  and  piety.  Neither  saint  nor  sinner 
could  bring  aught  against  her  character.  Her  > 
religious  enjoyments  were  uniform.  I have  seen  | 
her  calm  when  all  others  were  excited.  And 
when  religion  would  ebb  to  its  lowest  point  among  ; 
(130) 


AUNT  PHILLIS. 


181 


aofessors,  she  was  the  same  happy  disciple  of 
Ihrist. 

She  enjoyed  remarkable  health.  Every 
sreacher  that  occupied  the  pulpit  where  she 
vorshiped  might  expect  that  Aunt  Phillis 
vould  be  present,  if  ho  one  else  was  there.  She 
ived  uear  the  town,  in  a neat  little  house,  built 
jy  her  husband.  When  I would  return  home, 
sometimes  after  an  absence  of  two  or  three 
years,  I would  immediately  hasten  to  greet  her. 
She  was  the  only  human  being  that  I ever  saw 
Eat  could  always  move  me  to  tears.  She  had 
the  clearest  of  views  of  Christ’s  love  to  a lost 
world.  It  gave  her  the  greatest  pleasure  to  have 
any  one  to  read  to  her  the  New  Testament.  She 
was  the  most  devoted  and  pious  colored  woman 
in  all  my  acquaintance ; and  I never  expect  to 
see  her  like  again.  I would  have  esteemed  it  a 
privilege  to  kneel  side  by  side  with  her  at  the 
Communion-table. 

It  is  customary  with  all  churches  in  the 
South,  so  far  as  I know,  to  have  grave-yards 
connected  with  them.  The  veriest  infidel  or 
drunken  outcast  in  society  would  not  be  denied 
burial,  provided  he  had  a white  face,  in  any 


132 


PICTURES  OF  SLAVERY. 


Methodist  grave-yard.  He  would  be  laid  side 
by  side  with  the  best  member  of  the  church,  e 
And  of  this  I do  not  complain;  I am  glad  that  it 
is  so.  But  Aunt  Phillis’s  remains  would  not 
have  been  permitted  to  be  interred  in  any 
Methodist  grave-yard  consecrated  to  the  whites. 
A white  man  may  denounce,  as  an  impostor , the  ; 
blessed  Redeemer,  and  be  buried  with  his  ■ saints . 
But  this  devout  colored  woman,  serving  the|  i 
Lord  for  65  years,  whose  body  was  a temple  of 
the  Holy  Ghost,  could  not  have  been  deposited  i 
in  the  same  inclosure  with  white  saints  and 
white  scoffers,  but  must  be  buried  in  some  old 
field,  like  a dead  horse.  The  master,  in  the 
South,  always  provides  a place  for  his  slave’s; 
body.  But  the  free  colored  people  are  fre- 
quently,  in  this  respect,  most  painfully  situated;: 
like  the  heretics  in  some  Roman  Catholic  coun- 
tries, they  have  no  place  to  bury  their  dead.  Gen- 
erally owning  no  land,  their  friends  have  to  go 
from  land-owner  to  land-owner  to  beg  the  privi- 
lege to  bury  the  dead  in  the  burying-grounds 
of  the  slaves  on  the  plantations.  Free  colored 
Methodists  are  sometimes  forced  to  beg  the 


ADDRESS  TO  YOUNG  MINISTERS.  133 


privilege  of  infidel  land-owners  for  ground 
enough  to  cover  their  departed  loved  ones. 

The  Rev.  Mr. , of  Town  in  Mary- 

land, a minister  in  the  Episcopal  Church,  sets  a 
[good  example  to  all  Christians  in  this  respect. 

He  has  the  colored  members  of  his  church  buried 
among  his  white  members,  with  beautiful  trees  . 
planted  over  their  graves.  He  is  the  only  ex- 
ception to  this  ride  I have  ever  known. 

When  I think  that  Aunt  Phillis  was  once 
sold,  like  a cow  or  a horse,  I hate  slavery  more 
than  ever. 

TO  THE  YOUNG  MINISTERS  OF  THE  M.  E. 

CHURCH. 

Dear  Brethren  : 

Sutfer  a word  of  exhortation  from  one  who 
has  been  compelled,  by  disease,  in  the  prime  of 
life,  to  return  to  comparative  obscurity  from 
active  co-operation  in  your  labors.  It  is  painful 
to  listen  to  the  cannon’s  roar,  and  to  the  shouts 
of  victory,  without  being  able  to  participate  in 
the  battles  that  are  going  on ; but  I will  rejoice 
in  your  moral  triumphs,  and  pray  while  you 
labor.  The  college  in  which  I graduated  was 
■12 


134 


PICTURES  OF  SLAVERY. 


a log  school-house ; my  theological  companion 
was  my  saddle-bags ; and  my  text-books  the  Bi- 
ble, the  Hymn-book,  and  the  Discipline.  Yet 
I rejoice  at  the  greater  facilities  which  the 
church  is  offering  to  her  young  preachers  for 
acquiring  the  knowledge  of  those  languages  in 
which  the  Scriptures  were  originally  written. 
I am  inspirited  at  the  sight  of  her  academies, 
her  private  tutors,  her  colleges,  and  her  schools. 
I have  ever  considered  it  an  affliction  that,  as 
a minister  of  the  Gospel,  I could  not  read  the 
Word  of  God  in  the  original  tongues. 

The  men  of  this  age  and  in  this  country  live 
under  a greater  weight  of  responsibility  than 
men  of  past  ages.  The  powers  of  light  and 
darkness  are  marshalling  their  hosts  on  the 
plains  of  America.  The  greatest  battle  ever 
waged  between  liberty  and  slavery,  Christianity 
and  infidelity,  is  now  going  on  in  the  United 
States  of  America.  And  now,  brethren,  we 
beseech  you,  by  the  mercies  of  the  Cross,  that 
you  do  not,  directly  or  indirectly,  attempt  to 
prove,  from  the  Greek  or  the  Latin,  that  one 
man  has  a right,  natural  or  divine,  to  own  prop- 
erty in  another  man ; that  one  member  of  the 


ADDRESS  TO  YOUNG  MINISTERS.  135 

body  of  Christ  lias  a right  to  sell  another  mem- 
ber of  Christ’s  body,  and  hold  and  reduce  him 
to  a chattel  or  thing.  Of  all  men  under  the 
blue  and  starry  heaven,  the  minister  of  Christ, 
the  disciple  of  Christ,  should  be  the  last  to  coun- 
tenance fraud  or  oppression. 

The  doctrine  that  one  man  can  hold  property 
in  another,  and  voluntarily  sustain  to  another 
the  relation  of  an  irresponsible  master,  and  yet 
be  a good  Christian,  is  a magazine  of  powder 
that  will  blow  up  every  church  organization 
that  holds  it.  It  is  the  corrupt  fountain  whence 
flows  the  separation  of  families ; which  has  given 
rise  to  the  African  slave-trade ; which  sustains 
the  slave-trade  between  the  States;  which  leads 
to  kidnapping,  and  all  the  ignorance  and  moral 
degradation  that  abound  in  the  slave  States. 
Slavery  is  based  on  the  doctrine  that  the 
strong  may  oppress  the  weak;  that  might  is 
right.  Once  admit  the  abstract  principle  of 
slavery,  and  where  shall  we  stop  ? The  proud 
Saxon  may  enslave  the  Negro,  the  Indian,  the 
Mexican,  the  Chinese,  the  Hindoo,  the  Span- 
iard. But  suppose,  when  we  become  rich  and 
effeminate,  that  the  hardy  negro  should,  like 


136 


PICTURES  OF  SLAVERY. 


the  barbarians  that  conquered  proud  Rome,  gei  [\ 
might  on  his  side,  would  it  be  right  for  him  tc 
make  slaves  of  us  ? “ No,”  we  indignantly  re- 

ply. Then  we  assert  that  it  is  wrong,  now  and 
forever,  to  enslave  any  individual,  or  any  part 
of  the  human  race.  The  very  fact  of  holding 
a man  as  a slave  is  a gross  insult  to  his  man- 
hood. The  very  name  brands  him  with  dis- 
grace in  the  estimation  of  the  world.  We  do 
not  admonish  you  to  withdraw  from  your  church 
organization,  but,  by  patient  continuance  in 
bearing  your  testimony  against  the  great  evil, 
to  wipe  out  that  blot  from  our  Discipline  which 
allows  private  members  to  breed  and  hold  slaves 
for  life.  And,  even  when  this  is  done,  a great 
work  will  remain  to  be  accomplished  in  correct- 
ing a vitiated  public  opinion  in  the  North. 
The  M.  E.  Church  has  a glorious  future  before  , 
her,  if  she  will,  in  the  spirit  of  her  Lord  and 
Master,  more  earnestly  help  to  save  the  poor, 
the  halt,  and  blind,  and  the  oppressed  of  every 
class  and  color. 

CHARLES  CLAYTON. 

The  lion.  Jno.  M.  Clayton,  of  Delaware,  had 


CHARLES  CLAYTON. 


137 


•two  sons,  bis  only  children,  James  and  Charles. 
'They  both  died  as  they  entered  manhood.  The 
•father  has  recently  followed  them  to  the  spirit 
land.  Charles  was  talented  and  reserved.  His 
father  lavished  upon  him  the  wealth  of  his  af- 
[fections.  He  sent  him  to  Paris  and  Rome  to 
j perfect  his  education.  Soon  after  his  return 
home,  consumption,  that  destroyer  of  so  many 
youthful  prospects,  settled  upon  him.  The  best 
medical  aid  was  called  in  requisition.  He  was 
under  the  care  of  Dr.  Cowper.  Death  approached 
slowly,  but  with  steady  pace.  I learned  that 
no  minister  of  the  Gospel  had  been  to  see  him. 
I was  not  personally  acquainted  with  him  or 
his  father,  but  was  well  acquainted  with  James. 
Impressed  with  the  conviction  that  I ought  to 
visit  him,  and  present  to  his  mind  the  subject 
.of  religion,  I determined  to  make  the  attempt. 
Discouraging  thoughts  arose  in  my  mind.  How 
did  I know  that  a visit  to  the  }7oung  man  would 
be  acceptable  from  a stranger  ? The  father  also 
might  be  displeased  at  the  intrusion  of  a stran- 
ger upon  the  privacy  of  his  son.  I could  get 
no  one  to  introduce  me.  I knew  that  Mr.  Clay- 
ton would  receive  me  politely  as  a visitor ; but 
12* 


J38 


PICTURES  OF  SLAVERY. 


I feared  that  my  object  would  be  displeasing, 
and  my  message  rejected  or  disregarded.  f 

With  many  fears,  I walked  from  a neighbor’s  ® 
house,  and  arrived  at  the  home  of  Mr.  Clayton  s' 
just  before  his  dinner  hour.  I rang  the  bell,  r; 
supposing  that  a servant  would  come  to  the  J 
door,  and  hoping  that  James  might  be  at  home,  « 
who  would  inform  me  of  the  probability  of  an  i 
interview  with  his  brother.  But,  to  my  sur-  i 
prise,  Mr.  Clayton  came  to  the  door  himself.  I 1 
introduced  myself  to  him  as  best  I could,  but 
did  not  inform  him  that  I was  a minister.  The  I 
period  of  my  visit  was  soon  after  General  Tay-  i 
lor’s  election ; and  a political  friend  of  Mr.  Clay- 
ton was  on  a visit  at  his  house.  Contrary  to 
my  expectation,  he  invited  me  into  the  parlor, 
and  introduced  me  to  his  friend.  Strange  feel- 
ings came  over  me  at  that  hour.  What  to  do, 
or  what  to  say,  or  how  explain  the  object  of  my 
visit,  I knew  not.  Mr.  Clayton  was  scanning 
me,  and  probably  thinking  I was  some  politician 
seeking  office.  He  asked  what  was  the  news. 

I told  him  I knew  of  none.  This  seemed  to 
confuse  him ; he  took  up  his  newspapers,  and 
threw  them  down.  The  conversation  between 


CHARLES  CLAYTON. 


139 


himself  and  his  friend  ceased.  His  eye  scanned 
me  more  closely,  and  it  seemed  that  he  could 
not  make  up  his  mind  concerning  me.  My  po- 
sition was  exceedingly  unpleasant.  The  perspi- 
ration was  gathering  in  drops  upon  my  brow. 
Just  at  that  critical  moment,  his  son  James 
came  into  the  room,  greeted  me  kindly,  and  in- 
vited me  to  his  apartment.  I told  him  my  busi- 
ness. He  remarked  that  the  servant  had  taken 
his  brother  Charles  to  ride,  and  would  soon  be 
back ; that  Charles  did  not  converse  much,  as  it 
hurt  him  to  talk.  The  brother  soon  returned, 
when  I was  introduced  to  him,  and  politely  re- 
ceived. Dinner  was  ready,  but  I had  dined  at 
the  old-fashioned  hour  of  twelve  o’clock.  I 
begged  to  be  left  alone,  and  the  young  men  re- 
tired to  their  dining-room.  While  there,  I sup- 
pose James  informed  his  brother  who  I was, 
and  what  was  the  nature  of  my  visit.  I was 
planning  howr  I should  approach  Charles  upon 
the  subject  of  religion  ; and  while  thus  absorbed 
in  thought,  I felt  an  arm  affectionately  laid 
about  me.  I turned,  and  it  was  Charles  Clay- 
ton, who  addressed  me  thus  : “Sir,  I cannot  bear 
to  see  you  alone ; I cannot  eat  unless  you  come 


140 


PICTURES  OF  SLAVERY. 


and  sit  with  us  at  the  table.”  I told  him  that,  j® 
for  his  gratification,  I would  do  as  he  wished. 
Soon  after  I was  seated  at  table,  he  started  the  | c 
subject  of  Romanism.  He  said  that  he  had  seen  ® 
it  at  head-quarters  at  Rome;  that  the  cardinals 
were  proud  and  haughty ; and  that  he  disliked 
the  whole  system.  He  added  that,  in  'his  doc-  I 
trinal  views,  he  was  a Methodist  from  convic-  i 
tion.  This  remark  placed  me  at  ease,  and  I i 
felt  at  liberty  to  speak  freely. 

After  dinner,  he  invited  me  to  his  private  | 
chamber.  He  took  up  a Bible,  and  said  that  a j 
kind  lady  friend  had  presented  it  to  him.  He 
then  requested  me  to  select  some  chapters 
suitable  to  his  condition.  I did  so,  and  among 
others,  the  eighth  chapter  of  Romans.  He 
pulled  my  chair  up  to  his,  and  I saw,  from  the 
tremulous  tear  in  his  eye,  that  this  motherless  - 
and  sisterless  young  man  wranted  to  unburthen 
a sin-bleeding  heart  to  some  one  that  could  tell 
him  what  he  must  do  to  be  saved.  I encouraged 
him  to  relate  his  experience.  He  told  me  that 
his  heavenly  Father  had  convinced  him  of  the 
vanity  of  all  earthly  honors  and  pleasures;  that 
he  believed  he  should  die ; that  he  had  no  desire 


CHARLES  CLAYTON. 


141 


whatever  to  get  well;  that  he  feared,  if  he 
should  recover,  that,  such  were  the  worldly  asso- 
ciations surrounding  him,  his  present  impressions 
might  be  effaced ; and  that  he  would  rather  die 
than  that  this  should  be  the  case.  I told  him 
that  what  he  needed  was  the  divine  assurance 
that  God,  for  Christ’s  sake,  had  pardoned  his 
sins,  and  that  he  was  a son  of  God ; that  he 
must  not  trust  in  any  thing  but  the  merits  of 
Christ;  that  he  must  look  to  the  Saviour  with 
a child-like  faith.  “ Yes,”  said  he,  “ this  is  just 
what  I want.”  And  the  tears  gushed  from  his 
eye. 

I asked  if  I should  sing  and  pray  with  him. 
“ If  you  please,”  was  the  prompt  reply.  I sang : 

“ Other  knowledge  I disdain  : 

’Tis  all  but  vanity  ; 

Christ,  the  Lamb  of  God,  was  slain  : 

He  tasted  death  for  me. 

Me  to  save  from  endless  woe 
The  sin-atoning  victim  died. 

Only  Jesus  will  I know, 

And  Jesus  crucified.” 

We  knelt  in  prayer,  and  I committed  the 
young  man  to  God  and  the  word  of  his  grace. 


142 


PICTUBES  OF  SLAVEKY. 


Before  leaving,  I went  into  the  parlor  to  bid 
Mr.  Clayton  good-by.  He  had  ascertained  that 
my  visit  was  agreeable  to  Charles,  and  I never 
saw  a father  more  delighted.  He  insisted  that 
I should  come  often,  and  ordered  his  carriage  to 
be  brought  that  his  servant  might  take  me 
home.  I declined,  stating  that  I was  not  ac- 
customed to  riding  in  such  carriages,  that  I had 
walked  there  and  could  walk  back  to  the  friend’s 
house  where  I was  staying.  Charles  insisted 
on  walking  a short  distance  with  me,  expressing 
his  gratitude  for  my  visit,  and  entreating  me 
to  see  him  as  often  as  I could.  He  pressed  my 
hand  for  the  last  time.  A short  time  afterward* 
he  left  for  Havana,  and  died  among  strangers' 
soon  after  his  arrival  in  that  city. 

There  was  hope  in  his  death.  I related  the 
incidents  of  my  visit  to  the  late  Rev.  James - 
Smith,  my  presiding  elder,  and  he  thought  that 
I ought  to  publish  them  in  the  newspapers.  I 
thought  not.  I feared  that  some  might  impute 
an  unworthy  motive  to  me  as  the  cause  of  my 
visit. 

The  elder  Mr.  Clayton  is  now  gone  to  another 
world,  and  I feel  at  liberty  to  give  the  facts  of  the 


SLAVERY  X ORESPECTER  OF  PERSONS.  143 


:ase.  I always  differed  from  him  on  two  sub- 
jects— temperance  and  slavery. 

SLAVERY  NO  RESPECTER  OF  PERSONS. 

I have  observed  that  the  man  who  will  hold  a 
Congo  negro  in  slavery  will  hold  a mulatto  and 
a quadroon;  and  the  man  that  will  hold  a 
quadroon,  would  hold  a white  man  in  slavery, 
if  the  law  allowed  it.  The  old  Romans  teach 
us  this  lesson.  Their  slaves  were  of  all  colors 
— the  classical  Greek,  the  jet-black  African,  and 
the  blue-eyed  German. 

It  is  as  much  a crime  to  hold  an  African  in 
slavery  as  to  hold  an  Englishman,  Irishman,  or 
American.  Slavery  tends  to  destroy  the  love 
of  liberty  in  the  white  man,  and  even  to  lessen 
the  love  one  has  for  his  native  place.  No 
matter  where  a true  son  of  New  England  goes, 
he  loves  and  cherishes  his  early  home.  He 
contributes  his  money,  wherever  he  may  reside, 
to  build  colleges,  schools,  asylums,  churches, 
and  libraries  in  his  native  county,  town,  or 
State. 

Now  Maryland  and  Delaware  have  sent  their 
sons  South  and  West,  some  of  whom  have 


144 


PICTURES  OP  SLAVERY. 


amassed  fortunes  as  doctors,  lawyers,  and  mer-  t 
chants ; but  who  ever  heard  of  their  building  a i 
college,  school,  church,  or  library,  as  a tribute  - 
of  love  and  respect  for  their  native  town  or  i 
county.  Why  ? These  flourish  only  on  free  soil.  , 

If  they  go  South,  they  see  the  same  manners,  ; 
customs,  and  institutions  prevail  as  in  their 
native  place.  If  they  go  to  a free  State  they 
begin  to  feel  ashamed  of  the  peculiar  institution.  ; 
An  intelligent  Southern  man  remarked  to  me 
once  that  “ he  always  felt  ashamed  of  his  native 
State  when  he  traveled  North,  especially  in 
Massachusetts,  where  every  thing  looked  so 
thriving,  and  the  people  appeared  so  intelligent.” 

SLAVERY  ONCE  UNPROFITABLE. 

From  1820  to  1830,  slaves  were  very  cheap. 

A young  negro  man  would  only  bring  from  two  j 
to  three  hundred  dollars.  A colored  woman 
could  be  hired  for  eighteen  dollars  per  annum; 
a colored  man  for  thirty  or  forty  dollars  per  1 
year.  Now  a person  of  the  same  class  will  sell 
for  from  1000  to  1500  dollars,  and  is  hired  at  '.i 
from  30  to  100  dollars  per  year. 

It  passed  into  a proverb  that  the  hogs  ate  the 


THE  INTERNAL  SLAVE-TRADE.  145 

corn,  the  negroes  ate  the  hogs,  and  the  master 
ate  the  negroes. 

The  negro  was  the  sure  crop,  though  he  sold 
cheap.  If  the  master  wanted  to  build  a new 
house,  he  sold  one  or  two  negroes.  If  he  bought 
a fine  carriage,  poor  Sambo  had  to  look  out.  If 
he  got  pushed  for  money,  his  hope  lay  in  the 
quarter.  But  when  the  virgin  soils  of  Missouri, 
Arkansas,  Alabama,  Florida,  and  Texas  opened, 
and  cotton  took  a rise,  then  negroes  went  up. 

If  slaves  were  as  cheap  now  as  they  were  30 
years  ago,  the  South  would  scarcely  thank  you  for 
a fugitive  slave  law.  Hundreds  of  slaveowners 
would  give  you  all  you  wanted  to  get  them  out 
of  the  way.  It  is  not  true  that  the  abolitionist 
has  retarded  emancipation  in  the  South.  The 
change  of  sentiment  is  due  to  the  augmented 
. demand  for  cotton,  sugar,  and  tobacco. 

THE  INTERNAL  SLAVE  TRADE. 

“And  to  conclude,  I here  register  my  testimony  against 
the  unprincipled,  inhuman,  antichristian,  and  diabolical 
slave-trade,  with  all  its  authors,  promoters,  abettors,  and 
sacrilegious  gains,  as  well  as  the  great  Devil,  the  father 
of  it  and  them.” — Dr.  Adam  Clarke’s  Commentary  on  the 
New  Testament. 

13 


146 


PICTURES  OF  SLAVERY. 


Whatever  may  be  said  against  kidnapping 
the  natives  on  the  west  coast  of  Africa,  and 
selling  them  to  the  North  American  States, 
may  be  charged  against  the  internal  slave-trade 
of  the  American  Union.  Indeed,  the  latter  is 
far  more  odious,  inhuman,  and  antichristian. 
This  will  appear  from  several  considerations. 
Who  are  the  subjects  of  the  African  slave-trade  ? 
Heathens,  idolaters,  barbarians,  and  strangers. 
Who  supplies  the  subjects  of  this  trade?  Out- 
laws and  pirates,  by  the  laws  of  nations,  and  by 
the  laws  of  this  great  Republic;  men  whose 
home  is  on  the  u ocean  wave;”  who  sneak  amid 
the  marshes  and  jungles  of  a tropical  clime, 
where  the  anaconda,  the  tiger,  and  the  lion 
crouch.  Who  are  the  subjects  of  the  American 
or  internal  slave-trade?  Women  who  wiped 
the  cold  sweat  from  the  languid  and  pale  faces 
of  our  mothers  when  they  suffered  the  pangs  of 
our  nativity;  mothers  whose  juicy  breasts  have 
nourished  the  very  men  who  sell  them  to  the 
slave-trader;  Christian  husbands  and  wives, 
married  by  the  ministers  of  the  everlasting 
Gospel  in  the  name  of  the  Father,  the  Son,  and 
the  Holy  Spirit;  brothers  sold  by  brothers  in 


LETTER  TO  GENERAL  TILQHMAN.  14 


church  relationship;  children  sold  by  their 
fathers,  and  sisters  by  their  brothers.  This 
abomination  of  abominations  is  perpetrated  in 
sight  of  our  school-houses  and  our  churches;  in 
sight  of  our  grave-yards  and  our  cemeteries;  at 
the  doors  of  our  courts  of  justice  and  our  halls 
of  legislation.  Yes,  more  than  this:  in  sight 
of  the  Capitol  of  this  Second  Roman  Empire, 
enlarged  and  improved,  whose  proud  eagles  hold 
in  their  iron  claws  4,000,000  of  human  chattels. 
Who  furnishes  the  subjects  for  this  inhuman 
traffic  ? Those  who  suffer  their  slaves  to  be  sold 
; for  their  debts,  or,  dying,  leave  them  to  be  sold 
I by  their  children.  He  who  condemns  the 
African  slave-trade  must  condemn  the  internal 
slave-trade;  and  he  who  condemns  the  internal 
traffic  must  condemn  the  fountain  that  feeds  it. 

A LETTER  TO  GENERAL  TENCH  TILGHMAN. 
Dear  Sir  {* 

You  are  a native,  and  a distinguished 
citizen  of  Talbot  county,  Md.,  a county  for 
which  the  God  of  nature  has  done  almost 
every  thing.  The  best  idea  which  a stranger 
can  form  of  this  portion  of  Maryland  is  to 


148 


PICTURES  OP  SLAVERY. 


imagine  a thousand  small  islands  connected 
together  by  small  necks  of  land,  and  these 
islands  indented  in  every  direction  by  clear  salt- 
water  rivers  and  streams,  winding  their  course  i 
through  green  wheat  fields,  up  to  nearly  every 
man’s  dwelling;  and  these  rivers  abounding  in 
fish,  terrapins,  oysters,  and  water-fowl.  And,, 
were  it  not  for  the  curse  of  slavery,  lands  that 
now  sell  for  forty  and  sixty  dollars  per  acre 
would  bring  from  one  hundred  and  fifty  to  two  | 
hundred  dollars  per  acre.  I have  often  admired  j 
your  beautiful  residence  near  the  ancient  town 
of  Oxford,  on  the  Third  Haven  River.  Not  far 
from  your  place  lies  all  that  is  mortal  of  the 
father  of  the  celebrated  Robert  Morris,  the  great 
financier  of  the  American  Revolution.  Borrow- 
ing a term  from  the  “ Old  Dominion,”  it  can  be 
said  of  you  that  you  belong  to  the  “ first 
families”  of  Maryland. 

Deem  it  not  flattery  when  I say  that  I regard 
your  mind,  independent  of  culture,  as  one  of  the 
first  class.  It  has  received  that  discipline  and 
polish  which  should  be  expected  from  the 
National  Military  Academy  at  West  Point,  of  j 
which  you  are  a graduate.  I believe  that  there 
is  no  one  man  that  has  so  much  public  spirit 


LETTER  TO  GENERAL  TILGHMAN.  149 

and  energy  as  yourself  in  tilings  pertaining  to 
the  material  development  of  the  Eastern  Shore 
of  Maryland.  To  your  exertions  the  Military 
Academy  at  Oxford  owes  its  existence.  In  the 
face  of  opposition  the  most  discouraging,  you 
projected,  and  are  now  prosecuting  to  completion, 
the  Maryland  and  Delaware  Railroad.  It  will 
be  a proud  monument  to  your  memory.  This 
road  will  wake  up  the  “old  fogies,”  will  drive 
the  lazy  white  loafers  further  South,  will  bring 
in  its  neighborhood  a number  of  energetic 
farmers  and  gardeners,  and  will  promote  the 
interest  of  the  poor  whites  by  stimulating  com- 
mon schools,  and,  what  is  best  of  all,  religion. 
Whoever  blesses  and  benefits  my  native  State 
shall  have  my  gratitude.  I have  no  personal 
acquaintance  with  you  ; and,  for  all  I know,  you 
may  desire  to  have  none  with  an  obscure 
Methodist  Preacher,  especially  one  who  believes 
slavery  to  be  a gigantic  curse  to  any  people — 
morally,  socially,  religiously,  agriculturally,  and 
politically.  Eor  you,  personally,  I have  the 
kindest  of  feelings.  Nevertheless,  regarding  you 
as  a public  man,  I have  somewhat  against  you. 

You  were  appointed  by  the  Governor  of 

' 13* 


150 


PICTURES  OF  SLAVERY. 


Maryland,  to  attend  the  late  Southern  Con- 
vention held  in  Richmond,  Va.  You  were 
president  of  that  Convention,  and  delivered  a 
speech  during  its  session.  In  that  speech,  you 
uttered,  in  substance,  the  following  sentiment : 
“ That  the  'perpetuity  of  the  Union  depends  upon 
the  perpetuity  of  slavery .”  Stepping  from  the 
political  forum  to  the  pulpit,  you  announced 
that  “ chattel  slavery  is  in  harmony  with  the 
Christian  religion ; that  the  African  is  better 
off  in  a state  of  slavery  than  freedom.”  I was 
grieved  to  see  such  sentiments  emanate  from 
such  a man ; but  what  was  still  more  painful 
to  me,  all  the  papers  of  your  native  State,  which 
published  your  speech,  gave  them  their  warm 
approval.  Your  doctriue  cuts  off  at  one  stroke 
all  hope  of  emancipation,  immediate  or  pro- 
spective, by  colonization  or  otherwise.  You  have 
indirectly  cast  reflections  upon  the  framers  of  the 
Constitution  of  the  United  States,  who  were  so 
much  ashamed  of  slavery,  and  especially  chattel 
slavery,  that,  in  the  instrument  of  their  creation, 
property  in  man  was  alluded  to,  not  by  the 
terms  “things  or  chattels,”  but  by  the  words 
“persons  held  to  service.”  Your  doctrine  directly 
or  indirectly  assumes  that  every  man  is  an  abo- 


LETTER  TO  GENERAL  TILGHMAN.  151 

litionist  who  believes  that  the  tendency  of  the 
Gospel  is  to  bring  about  the  abolition  of  slavery, 
gradually  or  otherwise.  And,  sir,  I believe 
there  are  men  in  Maryland  who,  rather  than 
subscribe  to  your  bill  of  slavery,  will  prefer  to 
be  so  designated.  If  it  is  a greater  blessing  to  the 
negro  to  be  held  in  slavery  in  America  than  to  be 
freemen  in  Africa  or  America,  then  the  African 
slave-trade  is  a blessing;  then  the  crew  of  a 
slaver,  so  far  from  being  pirates,  are  missionaries 
of  the  Cross ; then  the  man  wTho  kidnaps  free 
negroes  in  our  midst  is  doing  a good  work. 

These,  we  conceive,  are  the  conclusions  to  be 
drawn  from  your  premises.  I am  an  advocate 
for  the  perpetuity  of  the  American  Union ; but 
I also  believe  that  chattel  slavery  will  be 
abolished,  either  by  the  slaveholders  themselves, 
or  by  the  judgment  of  a righteous  God.  I 
regard  slavery  as  a great  cancer,  eating  up  the 
body  of  the  great  Republic ; and  as  a wolf  in 
sheep’s  clothing  in  the  church. 

Hoping  that  you  may  yet  embrace  antislavery 
principles,  and  that  your  valuable  life  may  be 
long  spared  to  your  family  and  State, 

I remain  yours,  with  respect, 

JNO.  D.  LONG. 


CHAPTER  IX. 


(i! 


POPULAR  PREACHERS  IN  THE  SOUTH. 

j jk 

I haye  never  regarded  these  gentlemen  with 
other  than  feelings  of  pity.  I have  heard  them 
eulogized  by  slaveholders  and  politicians,  and 
have  thought  that  they  had  paid  dearly  for 
their  popularity,  because,  whether  intentionally 
or  not,  they  were  on  the  side  of  the  oppressor. 

If  John  Summerfield  were  living,  and  dared  to 
preach  against  the  sin  of  slavery,  he  would  be 
unpopular.  If  the  great  Wesley  could  leave 
the  tomb,  and  preach  the  sentiments  that  are 
found  in  his  tract  on  slavery,  he  would  be 
driven  from  the  South  by  Southern  Methodists.  '• 
The  result  of  this  state  of  things  will  be  that 
those  ministers  residing  in  the  South,  who  are 
opposed  to  slavery,  will  leave  for  the  free  States 
and  Territories ; and  their  places  will  be  filled 
by  pro-slavery  men  from  the  North.  And  I 
venture  the  prediction  that,  eventually,  very 
many  conscientious  antislavery  men  among  the 
(152) 


POPULAR  PREACHERS.  158 

llaity  will  settle  in  the  free  States- — not  from 
fear  of  personal  violence,  but  to  escape  the 
taunts  of  the  rabble,  and  petty  annoyances  from 
the  pro-slavery  multitude.  The  Southern  pulpit 
already  presents  a sad  and  dreary  aspect.  Minis- 
ters are  not  allowed  to  proclaim  in  it  the  whole 
counsel  of  God.  It  affords  an  immense  amount 
of  unprofitable  preaching.  The  following  inci- 
dent has  often  occurred  to  my  mind.  A pro- 
fessional gentleman  from  one  of  the  slave  States, 
in  attempting  to  describe,  in  my  hearing,  the 
peculiar  cast  of  mind  of  a distinguished  Southern 
politician,  said  that  he  would  argue  with  you  all 
night  on  the  question,  “ whether  or  not  an 
angel  could  see  in  the  dark.” 

We  fear  that  the  Northern  pulpit  is  not 
altogether  innocent  in  this  matter.  The  poor 
.slave  has  no  sympathy  from  men  who  love  ease, 
money,  or  popularity,  more  than  they  love 
holiness  and  heaven. 

Pro-slavery  preachers  have  the  advantage,  in 
this  world,  over  antislavery  preachers.  While 
the  former  are  received  in  the  South  with  open 
arms,  they  can  come  North  and  be  caressed ; 
but  the  latter  are  not  acceptable  in  the  slave 


154 


PICTURES  OF  SLAVERY. 


States,  nor  very  cordially  welcomed  on  free! 
soil, 

GAMBLING. 

Stealing  is  the  taking  of  your  money  or  othei 
property  without  your  consent.  Gambling  is 
talcing  your  money  by  the  chances  of  a game 
without  giving  you  an  equivalent  for  it.  It  is 
stealing  under  the  protection  of  a social  custom 
considered  equivalent  to  law.  Gamblers  by 
profession  are  often  men  of  fine  natural  abilities, 
who  have  been  brought  up  without  an  honorable 
trade  or  profession.  They  abound  most  in  those 
States  where  labor  is  regarded  as  dishonorable. 

Young  men  should  never  know  the  names  of 
cards.  They  should  eschew  their  use,  even  in 
amusement.  Dealing  in  lottery-tickets  is  the 
worst  form  of  gambling.  Many  persons  who 
wrnuld  never  think  of  sitting  down  to  a card- 
table  with  a professed  gambler  will  step  slyly 
into  a lottery-office,  and  buy  a ticket.  I have 
known  professors  of  religion  to  engage  in  this 
business.  I hazard  nothing  in  saying  that  it 
has  ruined  thousands  of  young  men  and  hun- 
dreds of  families.  The  State  that  encourages 
lottery-gambling  to  augment  its  revenues  is 


CHUKCH  AND  STATE. 


155 


enny-wise  and  pound-foolish.  I have  never 
lassed  without  indignation,  the  lottery-offices  in 
Baltimore,  where  large  figures  are  glaringly  ex- 
hibited to  tempt  the  young  and  the  weak  to 
win. 

-CHURCH  AND  STATE. 

; Leaving  the  free  States  out  of  the  question, 
Church  and  State  are,  in  the  Southern  section 
)f  our  Union,  united  in  fact,  though  not  in  form, 
)ii  the  subject  of  slavery.  What  the  State 
dictates  to  be  done,  or  declares  ought  not  to  be 
done,  the  churches  decree.  In  Italy,  the 
phurch  governs  the  State,  and  priests  govern 
both.  In  the  South,  the  State  governs  the 
church,  and  the  politicians  govern  both.  If  any 
minister  of  the  Gospel  attacks  slavery  in  the 
South,  no  matter  how  prudently,  and  the  poli- 
ticians determine  that  he  is  a dangerous  member 
of  society,  there  is  no  church  that  would  defend 
him.  If  all  the  Presbyterians,  Methodists, 
Baptists,  and  Episcopalians  of  the  South  were 
to  unite,  they  could  abolish  slavery,  or  greatly 
mitigate  its  evils.  But  they  will  not  do  it. 
They  sit  as  laymen  in  their  quarterly  confer- 
ences, their  presbyteries,  and  their  conventions, 


156 


PICTURES  OF  SLAVERY. 


and  argue  that,  admitting  slavery  to  be  an  evil, 
it  is  a civil  institution,  and  as  such  the  church 
has  nothing  to  do  with  it.  These  men,  when 
sent  as  representatives  to  their  several  Legis- 
latures, help  to  make  those  very  laws  to  per- 
petuate chattel  slavery,  whose  existence  they 
affect  to  deprecate  as  a bar  to  effective  exertion 
on  the  part  of  the  church  to  rid  itself  of  the 
evil. 

Now,  if  these  men  fail  to  perform  the  duties 
which  God  requires  of  them  as  civilians,  how 
can  they  attain  heaven  as  churchmen  ? The 
truly  pious  man  carries  his  religion  into  his 
politics,  and  yields  his  support  to  no  measure, 
political  or  otherwise,  that  cannot  abide  the 
test  of  the  highest  of  ethical  standards.  In 
other  words,  the  true  Christian  cannot,  as  a 
legislator,  give  his  sanction  to  laws  that  are 
unjust,  oppressive,  and  cruel;  because  goodness  j 
and  benevolence  are  the  basis  of  all  religion. 
The  churches  of  the  South,  through  the  sympa- 
thies of  their  members,  are  so  closely  affiliated 
with  the  State,  that  they  are,  to  a great  extent, 
responsible  for  the  existence  of  slavery.  If 
slavery  is  a sin,  then  the  church  must  suffer  for 


CAMP-MEETINGS. 


lo. 

that  sin  to  the  extent  that  its  laity  vote  to 
i sustain  the  laws  that  uphold  it.  It  is  the  duty 
■ of  a king  to  rule  in  righteousness.  But  the 
• people  are  the  rulers  in  this  government ; there- 
' fore,  they  should  rule  in  righteousness. 

CAMP-MEETINGS. 

Camp-meetings  in  the  South  are  held  almost 
exclusively  by  the  Methodist  churches.  The 
primary  design  of  these  meetings  was  the  glory 

t ^ .5 

of  God  and  the  salvation  of  souls.  They  are 
! generally  held  in  the  summer  time — in  some 
' central  positiou,  on  an  elevated  spot,  shaded 
: with  beautiful  oak  and  hickory  trees,  and  where 
wrater  can  easily  be  obtained.  The  camp  con- 
sists of  a circle  of  tents,  numbering  from  fifty  to 
three  hundred,  made  of  plank  or  canvas.  The 
. space  included  within  the  first  circle  of  tents, 
excepting  the  avenue  for  walking  or  promenad- 
ing, is  consecrated  to  religious  worship.  Within 
this  inclosure  a rough  and  substantial  pulpit  is 
erected,  immediately  in  front  of  which  is  a place 
denominated  the  altar,  where  those  who  seek  the 
forgiveness  of  their  sins  come  forward  to  be  prayed 
for.  Still  further  on  are  seats  for  the  white  con- 
14 


_o8  PICTURES  OF  SLAVERY. 

gregation.  Behind  the  pulpit,  and  separated  by 
a board  fence,  is  the  place  allotted  for  the  colored 
people,  who  labor  under  the  disadvantage  of  not 
catching  the  inspiration  which  darts  from  the 
eye  of  an  earnest  orator,  or  beams  from  a coun- 
tenance irradiated  by  heavenly  enthusiasm. 

Camp-meetings  are,  of  all  meetings  held  by 
Methodists,  the  most  exciting  and  popular. 

1.  With  the  preachers,  and  the  most  spiritual 
members  of  the  church.  But  few  men  are  great 
orators  before  small  ' assemblies.  If  a man  has 
the  u gift  divine,”  he  is  very  apt  to  develop  it 
at  a camp-meeting,  where  thousands  dwell  upon 
his  tongue.  Perhaps  the  greatest  displays  of 
American  pulpit  eloquence  have  been  wit- 
nessed at  camp-meetings.  Here  the  preachers 
generally  do  their  best,  and  cultivate  toward 
each  other  kind  feelings.  Here,  with  many 
young  ministers,  springs  up  an  intimacy  with 
ladies  who  subsequently  prove  to  be  their  com- 
panions for  life.  Plere  the  private  members 
from  different  circuits  and  stations  become 
acquainted  with  each  other,  and  reap  mutual 
benefits  from  each  other’s  talents,  zeal,  and 
spirituality. 


■ 

CAMP-MEETINGS.  159 

2.  With  money-making  Methodists,  who  can 
keep  a horse-pound,  a boarding-tent,  and  a 
bread-stall,  and  retail  tobacco,  pipes,  and 
cigars. 

3.  With  the  worldly;  with  the  politician  who 
goes  to  confirm  a doubtful  voter;  with  the  con- 
stable and  collector,  who  are  thus  afforded  a con- 
venient opportunity  to  catch  an  old  debtor;  with 
the  dandy  and  the  beau,  who  seize  the  occasion 
to  exhibit  the  latest  fashion  of  coat  and  cane; 
with  numbers  of  young,  beautiful,  and  accom- 
plished ladies,  who,  arrayed  in  rich  and  costly 
attire,  spend  their  golden  moments  in  thought- 
less levity.  Here,  also,  like  vultures  flocking  to 
a carcass,  come  the  licentious  from  the  sur- 
rounding country. 

But  by  no  class  is  a camp-meeting  hailed  with 
more  unmixed  delight  than  by  the  poor  slaves. 
It  comes  at  a season  of  the  year  wrhen  they 
most  need  rest.  It  gives  them  all  the  advan- 
tages of  an  ordinary  holiday,  without  its  accom- 
paniments of  drunkenness  and  profanity.  Here 
they  get  to  see  their  mothers,  their  brothers, 
and  their  sisters  from  neighboring  plantations; 


160 


PICTURES  OP  SLAVERY. 


here  they  can  sing  and  jump  to  their  hearts’ 
content. 

When  properly  conducted,  more  can  be 
said  in  favor  of  camp-meetings  than  against 
them.  I have  witnessed  scenes  at  these  meet-  j 
mgs,  morally  grand  and  sublime — scenes  which 
can  never  be  blotted  from  my  memory.  Camp-  i 
fires  blazing  in  every  direction  with  heart  pine 
wood ; the  groans  and  the  sobs  of  penitent  sin- 
ners; the  shout  and  the  rapture  of  the  new 
convert;  the  rejoicing  of  friends;  the  deep, 
melodious,  organ-like  music  welling  from  a 
thousand  African  throats — all  conspired  to 
elevate  the  soul  to  Christ,  “ who  sitteth  at  the 
right  hand  of  the  Father.” 

LOVE-FEASTS. 

Love-feasts,  in  the  Methodist  Episcopal  Church,  ! 
are  held  once  a quarter,  at  the  visitation  of  the 
Presiding  Elder  of  the  district.  They  usually 
commence  at  nine  o’clock  on  Sabbath  morning, 
and  close  before  eleven.  Members  of  the  church, 
far  and  near,  are  admitted  to  them.  The  Elder, 
after  opening  the  meeting,  authorizes  two  or  four 
male  members  to  hand  round  bread  and  water, 


\ 


LOVE-FEASTS. 


161 


in  token  of  equality  and  brotherly  love.  This 
being  done,  the  meeting  is  conducted  on  the 
principle  pursued  at  a Friends’  or  Quaker  Meet- 
ing; no  one  is  called  on  to  speak;  and  those  who 
do  speak  are  supposed  to  be  moved  thereto  by 
the  drawings  of  the  Holy  Spirit.  The  young 
are  not  to  wait  for  the  aged,  nor  are  the  women 
to  wait  for  the  men.  Nevertheless,  in  Delaware 
and  Maryland,  when  colored  members  are  pre- 
sent, no  matter  what  may  be  their  age  or  ex- 
perience, they  dare  not  speak  till  the  Presiding 
Elder  closes  for  the  whites,  and  announces  to 
them  that  they  are  at  liberty  to  relate  their  ex- 
perience. Out  of  two  hours  they  have  thirty 
minutes.  The  Spirit  is  supposed  to  move  the 
white  members  at  pleasure,  but  not  the  colored 
people  till  the  Elder  gives  them  liberty  to  speak ; 
or,  if  the  Spirit  does  move  them  before  the  per- 
mission thus  given,  they  are  compelled  to  quench 
its  promptings. 

Among  the  Wesley ans  in  England  no  such 
restriction  exists.  But  with  us  slavery  intrudes 
itself  into  the  vestibule  of  heaven;  for  I consider 
a properly  conducted  love-feast  an  antepast  of 
glory. 


14* 


162  PICTURES  OF  SLAVERY. 

“ 0,  let  us  find  the  ancient  way 
Our  numerous  foes  to  move, 

And  force  an  unbelieving  world  to  say — 

See  how  these  Christians  love." 

GEORGIA  BAPTISTS. 

The  following  is  an  extract  from  a letter 
addressed  to  the  New  York  Examiner  by  a 
clergyman  of  the  Baptist  Church  in  the  State 
of  Georgia.  It  was  clipped  from  a Philadelphia 
daily  paper  of  January,  1857 : — 

“We,  Baptists  of  the  South,  have  no  hesitation  in  avow- 
ing our  belief  that  God  'hath  made  of  one  blood  all  nations.’ 
We  maintain,  whether  against  ' politicians  or  infidels,  philo- 
sophers or  fanatics,’  that  the  negro  is  a man.  Because  we 
believe  this,  we  preach  the  Gospel  to  the  negro  at  home; 
and  we  send  the  missionary  to  Africa  to  preach  to  him  there. 
We  witness  the  effect  of  a preached  Gospel  in  the  conver- 
sion of  the  negro;  and  when  converted,  the  negro  is  as 
gladly  welcomed  into  our  churches  as  a brother,  as  if  he 
were  of  pure  Anglo-Saxon  blood.  Not  more  than  a mile 
from  where  I now  write,  stands  an  humble  building  erected 
for  the  worship  of  God.  Among  the  people  who  worship 
there,  more  than  a hundred  negroes  were  baptized  during 
last  year.  The  church  now  numbers  two  hundred  and 
eighty-five  members,  of  whom  two  hundred  and  twenty- 
eight  are  colored.  By  invitation  of  the  pastor,  I preached 


GEORGIA  BAPTISTS. 


163 


there  Sunday  before  last.  Two-thirds  of  the  congregation 
were  negroes,  and,  as  I proclaimed  the  truth,  ‘Ye  are 
bought  with  a price,’  their  streaming  eyes  witnessed  that 
(there  was  a common  tie  of  brotherhood  felt  and  recognized 
between  the  preacher  and  the  people,  without  regard  to 
color.  Yot  many  months  ago,  it  was  my  privilege,  as  pas- 
tor of  a Baptist  church,  to  preside  in  conference,  when  two 
women  presented  themselves  as  candidates  for  admission. 
They  took  seats  on  the  same  bench.  One  was  a lady  of 
wealth,  intelligence,  and  high  social  position;  the  other  a 
; negro  servant.  They  related  their  experiences.  No  differ- 
| ence  could  be  perceived -in  the  cordiality  of  the  vote  by 

I which  they  were  received.  The  next  morning  I baptized 

| 

. them  both  in  the  same  running  stream.  We  then  repaired 
to  the  church.  In  the  beginning  of  the  service,  in  the  pre- 
! sence  of  an  unusually  large  congregation,  the  newly  baptized 
' took  a stand  together  in  front  of  the  pulpit,  and  were 
addressed  by  the  pastor  in  the  same  words  of  warning, 
exhortation,  encouragement,  and  confidence.  Then,  while 
we  sang  a hymn,  the  members  of  the  church,  white  and 
. colored,  bond  and  free,  came  forward  and  gave  the  right 
hand  of  fellowship  to  the  new  sisters.  Among  them,  ser- 
vants gave  the  hand  to  their  mistress;  yet  was  not  that  mis- 
tress (well  though  we  knew  her  future  zeal  and  usefulness) 
more  sincerely  welcomed  as  a sister  in  the  church  than  the 
humble  servant  who  stood  by  her  side.” 


Well  done,  my  Baptist  brother ! So  far,  so 
good.  The  Baptists  of  Georgia,  in  some  respects, 


164 


PICTURES  OF  SLAVERY. 


are  far  aliead  of  the  members  of  the  Methodist 
Episcopal  Church  in  Maryland  and  Delaware. 
Such  is  the  prejudice  against  color  in  my  own 
church,  that  if,  upon  a public  occasion  in  the 
Lord’s  House,  at  a baptism  or  at  a reception  of 
members  into  the  church,  I were  to  invite  the 
colored  candidates  to  come  forward  and  kneel 
around  the  same  altar  at  the  same  time,  I should 
expect  to  be  ordered  off  the  circuit  or  station  by  ; 
the  members  of  the  church  themselves. 

According  to  our  custom,  in  the  administra- 
tion of  the  Lord’s  Supper,  the  preachers  take  the 
bread  and  wine  first;  then  the  white  laity;  and 
afterward  the  colored  members  of  our  church. 
If  any  preacher  should  advocate  the  doctrine 
that  colored  and  white  members  ought  to  kneel 
at  the  same  altar  side  by  side,  and  together  thus 
partake  of  bread  and  wine  in  commemoration 
of  the  Saviour’s  death,  and  attempt  to  carry  his 
doctrine  into  practice,  he  would  grossly  insult 
the  white  members,  he  would  be  denounced  as 
an  amalgamationist,  he  would  have  to  leave  for 
a free  State,  and  would,  perhaps,  receive  a rebuke 
from  his  superior  in  office  for  his  impertinence. 

I am  no  leveller  outside  of  the  church  walls.  In 


GEORGIA  BAPTISTS. 


165 


society,  let  every  man  know  his  own  place. 
But  in  the  church,  the  beggar  and  the  prince, 
:he  white  and  tjie  colored  man,  the  rich  and  the 
loor,  the  master  and  the  servant,  should  kneel 
sogether.  Our  Divine  Master  set  us  the  example 
if  washing  the  saints’  feet.  Some  think  that,  in 
heaven,  the  negroes  will  all  he  made  white, 
r once  heard  a colored  man,  in  relating  his 
Experience  in  a love-feast,  say  that,  if  he  should 
be  so  happy  as  to  get  to  heaven,  he  “ex- 
pected to  have  a white  face,  just  like  his  white 
brethren !” 

The  M.  E.  Church  has  recently  sent  a mis- 
sionary to  India.  Now  we  have  read  that  in 
India  there  exist  four  castes  or  classes.  Some 
of  these  classes  will  not  come  in  contact  with 
each  other.  Suppose  that  some  of  each  class 
should  profess  faith  in  Christianity  under  Brother 
Butler,  our  missionary  to  India,  and  that  the 
higher  class  of  Hindoos  should  refuse  to  take  the 
sacrament  at  the  same  time  it  is  partaken  of  by 
the  converts  of  the  poorer  classes,  and  that  our 
minister  should  yield  to  their  claims.  What 
would  the  church  do  ? Why,  she  would  recall 
him ; and  it  would  be  right  so  to  do.  Yet  every 


166 


PICTURES  OF  SLAVERY 


month  we  do  at  home  what  we  would  denouno 
if  done  abroad.  How  inconsistent ! 

It  is  but  justice  to  add  that,  notwithstanding 
our  delinquencies  as  a church,  we  are  doin< 
more  for  the  religious  instruction  of  the  colorec 
people  than  any  other  denomination  in  tin 
Southern  States.  While  we  rejoice  that  the 
Baptists  of  Georgia  recognize,  in  their  religious 
ordinances,  the  common  humanity  of  the  negro 
it  is  painful  to  think  that  the  laws  of  Georgis1 
permit  a lady  who  is  received  into  the 
church  at  the  same  time  with  her  servant,  and 
who  acknowledges  that  servant  as  a Christian 
sister,  to  send  the  latter  the  next  day  to  the  slave, 
mart  to  be  sold,  far  from  husband  and  children,- 
to  be  separated  from  the  care  of  her  pastor,  and 
to  be  deprived  of  religious  ordinances.  And 
what  is  more  painful,  if  true,  is  that  the  minister 
who  baptized  her  upholds  and  justifies  the  law 
of  the  State  of  Georgia,  which  gives  the  mistress 
such  unlimited  power  over  her  colored  sister  in 
Christ. 

THE  SIN  OF  SLAVERY. 

In  estimating  the  evils  of  slavery  on  mas- 


THE  SIN  OF  SLAVERY. 


167 


ers  and  owners,  we  must  not  overlook  the  guilt 
ontracted,  and  the  remorse  endured  by  those 
dio  hold,  breed,  and  sell  slaves  for  the  market, 
md  none  bnt  the  All-seeing  Eye  knows  the  full 
up  of  misery  which  they  drink.  True,  no  out- 
ward voice  condemns  them.  The  politician  and 
he  preacher  may  tell  the  slave-breeder  that  his 
business  is  Cl  all  right;  that  the  Lord  sent  the 
African  here  to  be  Christianized,  to  prepare  him 
p go  to  Liberia  to  convert  the  heathen.”  But 
onscience  whispers : “ It  is  sin !”  Thoughts 
f death  and  judgment  flash  terror  to  his  heart, 
ven  in  the  moment  of  greatest  revelry.  He 
eels  like  the  duelist  feels,  when  he  thinks  of 
he  death,  by  separation,  he  has  occasioned. 
Chou  blood-stained  soul,  thou  wilt  bear  me 
witness  that  I never  soothed  thy  guilty  con- 
cience  by  telling  thee  that  slavery  was  not 
orbidden  in  the  New  Testament! 

I have  often  observed,  in  men  who  have  sold 
laves,  a peculiar  restlessness  about  the  eye; 
ind  with  such  men,  the  least  reference  to  slavery 
s as  fire  in  the  bosom.  How  hard  it  is  for 
state  laws  and  worldly  sophistry  to  efface  the 
iternal  impress  of  right  and  wrong!  The  duel- 


168 


PICTURES  OF  SLAVERY. 


ist  may  take  the  life  of  his  brother,  and  receivi 
the  plaudits  of  the  community,  yet  his  inwari 
monitor  will  not  be  quiet,  but  ceaselessly  whig 
pers,  “ Thou  art  a murderer  !”  And  thus  it  i 
with  the  slaveholder.  He  robs  the  slave  of  hi 
intellect  and  affections,  and  the  laws  of  the  lan< 
say  he  does  right.  But  the  inward  voice  whig 
pers,  “ Thy  sin  will  find  thee  out !” 

THE  FREE  NEGROES  OE  MARYLAND. 

Maryland  contains  more  free  colored  person 
than  any  other  State  in  the  Union.  The] 
number  74,000.  The  question  has  been  asked 
“How  has  it  come  to  pass  that  this  State  con 
tains  so  many  free  colored  persons  ?”  I believi 
that  the  result  is  principally  due  to  the  rapic 
spread  of  Methodism  in  its  borders  from  1776 
to  1810.  The  early  Methodists  denounced  th( 
holding  of  slaves  as  a sin  in  private  member;" 
as  well  as  in  ministers.  In  those  days,  slave,1 
prayed  ardently  for  the  conversion  of  their  mas 
ters,  knowing  that  the  law  of  love  worked  gooc 
to  the  master  and  emancipation  to  the  slave. 


CAMBRIDGE,  MARYLAND. 


169 


CAMBRIDGE,  MARYLAND. 

The  Chesapeake  Bay  is  world-renowned  for 
its  fish  and  canvass-back  ducks,  for  its  bold  and 
beautiful  shore.  Its  vast  oyster  beds  are  per- 
haps as  rich  and  inexhaustible  as  the  gold  mines 
of  California.  Noble  rivers  flow  into  its  bosom 
from  its  eastern  and  western  shores.  The 
most  prominent  on  the  Eastern  Shore  is  the 
Choptank.  A few  miles  from  its  mouth,  on  the 
right  bank,  is  the  beautiful  town  of  Cambridge. 
This  is  the  shire  town  of  Dorchester  County, 
and  contains  about  1200  inhabitants.  A few 
years  ago,  a beautiful  and  costly  stone  church 
was  erected  in  this  town  by  the  members  of  the 
M.  E.  Church.  But  it  seems  that,  with  the  con- 
sent of  the  preacher  in  charge,  it  was  deeded 
conditionally  to  trustees  for  the  use  of  the  mem- 
bers of  the  M.  E.  Church.  That  is  to  say,  so 
long  as  the  Discipline  of  the  M.  E.  Church  al- 
lowed her  laity  to  hold  human  beings  as  chat- 
tels, and  to  be  sold  or  given  away  as  chattels, 
so  long  should  the  beautiful  edifice  be  theirs; 
but  so  soon  as  the  General  Conference  should 
interfere  with  that  right,  the  stone  edifice  was 
15 


170 


PICTURES  OF  SLAVERY. 


to  be  no  longer  the  property  of  the  M.  E. 
Church. 

It  is  reported  that  the  Cambridge  church  is 
not  the  only  one  thus  conditionally  deeded  to 
the  M.  E.  Church  in  the  Philadelphia  Confer- 
ence. Now,  the  preacher  who  would  aid  to 
build  a church  on  such  conditions  should  be 
arraigned  before  his  Conference  on  the  charge 
of  maladministration,  the  specification  being  an 
attempt  unlawfully  to  legislate.  What  is  this  but 
a daring  effort  to  threaten  and  forestall  the 
General  Conference  in  its  legislative  capacity? 
Slavery  manifests  the  same  aggressive  spirit 
everywhere,  whether  in  a bar-room  of  Kansas, 
or  in  a church-building  committee  of  Maryland. 
I would  never,  under  any  circumstances,  assist 
even  at  the  dedication  of  a church  with  such 
a deed  of  trust.  It  is  time  that  our  brethren 
at  the  North  and  West  should  know  how  many 
churches  in  the  Baltimore  and  Philadelphia 
Conferences  are  thus  conditionally  deeded  to 
the  M.  E.  Church. 

I would  like  to  know  whether  the  Metro- 
politan church  at  Washington  is  to  be  thus  con- 
secrated to  chattel  slavery;  and  whether  anti- 


CAMBRIDGE,  MARYLAND, 


171 


slavery  preachers  are  to  be  excluded  from  its 
pulpit. 

Just  before,  or  soon  after  it  was  dedicated, 
there  sprang  up  in  Cambridge  church  a great 
revival  of  religion.  Among  others  who  at  that 
time  joined  the  society  was  Judge  Lecomte, 
whose  name  is  connected  with  the  affairs  of 
Kansas.  He  was  a lawyer  in  Cambridge.  Did 
the  judge  draw  the  deed  I have  sjpoTcen  of?  How 
many  years  he  remained  a member  of  the  M.  E. 
Church  I cannot  say,  but  it  is  reported  that  he 
withdrew  from  the  church  some  time  before  he 
went  to  Kansas. 

I do  not  consider  churches  deeded  to  us  on 
the  conditions  above  specified  as  true  M.  E. 
churches ; and  unless  such  churches  or  trustees 
throw  up  their  deeds,  and  give  us  deeds  ac- 
cording to  our  Discipline,  they  should  be  ex- 
cluded from  the  jurisdiction  of  our  Conference. 


CHAPTER  X. 


RUM  AND  SLAVERY. 

Rum  is  a giant  curse  to  any  people.  It  is 
one  of  the  great  pillars  that  support  the  temple 
of  slavery.  Rum  and  slavery  are  inseparable. 
What  slave  State  has  a prohibitory  law  ? 
Drunkenness  does  more  to  corrupt  the  slaves 
than  any  thing  else.  Nine-tenths  of  all  the 
crime  committed  by  slaves  are  traceable  to  its 
influence ; yet  those  who  retail  intoxicating 
liquors  find  their  strongest  advocates  among  the 
large  slaveholders.  In  Maryland,  the  friends 
of  a prohibitory  law  found  their  weightiest  oppo- 
nents in  the  great  landowners.  When  I have 
beheld  groups  of  drunken  slaves  around  a grog- 
shop, I have  often  wondered  why  it  was  that 
masters  did  not  oppose  these  nurseries  of  vice 
simply  from  regard  for  their  slaves. 

But  when  you  come  to  examine  the  philoso- 
phy of  chattel  slavery,  it  will  be  found  to  be 
(172) 


EUJI  AND  SLAVERY. 


173 


perfectly  consistent  with  itself  in  the  treat- 
ment of  slaves.  Rum  brutalizes  the  slave,  and 
destroys  the  desire  for  liberty  by  blunting  his 
thirst  for  moral  and  intellectual  improvement ; 
for,  whenever  a slave  becomes  reconciled  to  his 
condition , he  ceases  to  have  any  moral  character 
much  beyond  a brute.  Even  honesty  in  a slave 
is  not  valued  for  its  own  sake,  but  in  the  light 
of  pecuniary  advantage.  As  a general  thing, 
masters  would  rather  see  their  slaves  drunk 
occasionally  than  be  constantly  sober,  thought- 
ful, and  religious.  Hence,  wThen  there  is  any 
rumor  of  an  insurrection,  preachers  are  warned 
to  stop  their  religious  meetings.  But  no  warning 
is  given  to  the  retailers  of  whisky  not  to  sell  to 
the  slaves.  We  know  this  from  painful  ex- 
perience. If  you  advocate  a prohibitory  law, 
the  reply  may  be  : “0  yes ! and  when  you  get 
your  prohibitory  law,  then  you  fanatics  will 
want  a negro  law  to  prevent  us  from  holding 
our  slaves.  Your  prohibitory  law  will  be  an 
entering  wedge  to  emancipation.”  Temperance 
among  the  laboring  white  men  of  the  South 
might  lead  to  thinking;  and  thinking  might 
bring  on  discussion  ; and  discussion  might  reveal 

15* 


174  PICTURES  OF  SLAVERY. 

the  cause  of  their  depressed  condition,  and  thus  '' 
terminate  in  something  unpleasant.  Pro-slavery  ^ 
men  have  a peculiar  instinct  for  smelling  affinities. 

Where  slavery  abounds,  education  is  below  'l 
par,  and  the  seller  of  rum  is  more  respected  than  111 
the  school-teacher.  Chattel  slavery  inevitably  111 
begets  laziness,  ignorance,  drunkenness,  and  110 
licentiousness.  It  is  morally  impossible  to  re-  F 
form  slavery.  It  is  stupid  nonsense  to  talk  ^ 
about  sanctifying  it.  Education,  religion,  tern-  ® 
perance,  industry,  and  the  spirit  of  liberty  must  d 
exterminate  slavery,  or  slavery,  like  the  rod  of  C( 
Moses  -when  converted  into  a serpent,  will  11 
swallow  up  religion  and  liberty. 

SOUTHERN  LITERATURE. 

It  has  been  asserted  that  the  South  has! 
no  literature.  This  is  not  true.  If  it  can 
be  proved,  however,  that  law-reports,  judicial 
decisions,  and  State  papers  constitute  no  part 
of  literature,  then  we  admit  the  charge  to  be 
partially  true.  But  this  will  not  be  admitted. 
In  my  opinion,  legal  learning  should  be  ranked 
in  the  highest  class  of  literature.  Why  should 
it  not  be?  It  emanates  generally  from  the 


SOUTHERN  LITERATURE. 


175 


aoblest  minds  of  the  nation.  What  section  of 
:he  country  has  produced  abler  judges  than 
John  Marshall  and  Buslirod  Washington  of 
Virginia,  and  Tilghman  of  Maryland  ? Alex- 
ander Hamilton  possessed  the  greatest  intellect 
unong  the  statesmen  of  his  day;  but  he  was 
lot  a native  of  our  country.  It  was  the  im- 
pression of  Jefferson,  if  I mistake  not,  that 
lames  Madison  was  the  only  man  that  could 
match  him  in  depth  of  mind.  If  all  the  authors 
if  the  political  papers  and  legal  decisions  of  the 
;ountry  were  ascertained,  it  would  be  found,  I 
Fink,  that  natives  of  the  South  had  contributed 
;heir  full  portion  to  the  legal  literature  of  their 
;ountry.  Much  of  the  medical,  scientific,  and 
theological  literature  of  the  nation  is  the  pro- 
luction  of  Southern  authors.  The  South  has 
fiven  birth  to  but  few  poets ; and  among  the 
lest  of  these  are  Nathan  C.  Brooks,  Amelia 
Welby,  Edgar  A.  Poe,  and  Frances  E.  Watkins, 
ill  natives  of  Maryland.  The  South  would 
produce  more  poets  were  it  not  for  slavery. 
Poetry  needs  the  pure  air  and  genial  sunlight 
pf  liberty.  If  a man  has  ever  so  much  poetry 
n his  soul,  the  sight  of  a slave  drove,  with  men 


176 


PIC TUBES  OP  SLAYEEY. 


chained  together,  and  women  put  up  at  publi 
auction,  is  sufficient  to  drive  it  out  of  him ; oi 
if  it  must  have  utterance,  it  is  too  apt  to  b 
tinged  with  melancholy,  like  Poe’s  “Raven.” 

The  South  has  produced  several  first-clas 
orators.  Eloquence  is  the  noblest  of  God’ 
earthly  gifts  to  man.  In  its  highest  degree  i 
includes  and  reveals  the  power  of  poetry,  music 
and  painting.  Slavery  is  its  great  antagonist 
No  Southern  orator  has  ever  made  a brillian 
speech  in  defence  of  chattel  slavery.  He  maj 
foam  and  he  may  rage,  but  his  eloquence  die; 
on  his  tongue.  You  must  get  him  on  somt 
other  subject,  to  feel  and  know  his  power 
W ebster  himself  would  scarcely  have  been  known 
as  an  orator,  had  he  expended  his  energies  if 
attempting  to  prove  that  the  sun  did  not  shine; 
and  that  no  such  objects  as  the  moon  and  stars 
existed.  An  orator,  to  be  great,  must  really 
believe  what  he  says  to  be  true,  whether  it  is 
true  or  not.  No  great  man  in  the  South  really 
believes  in  his  heart  that  chattel  slavery  is 
right  and  just;  and  any  defence  he  may  make1 
of  it  will  necessarily  be  feeble.  Henceforth,  the 
South  will  produce  no  full-developed  orators 


GOING  TO  SCHOOL. 


177 


‘but  those  professing  antislavery  principles.  From 
This  portion  of  our  Union,  we  predict,  will  come 
The  deliverance  of  the  enslaved.  Her  great 
orators  will  canvass  the  Northern  towns,  cities, 
:and  States,  and  in  strains  of  eloquence  worthy 
:of  the  lips  of  Henry,  Harper,  Hayne,  Preston, 
^ Pinkney,  and  Wirt,  arouse  the  pro-slavery, 
i money-loving,  money -getting  portion  of  the  free 
■States  to  a sense  of  its  duties  and  dangers. 

GOING  TO  SCHOOL. 

Col.  Pocomoke  was  a Maryland  gentleman 
of  the  old  school ; proud  and  haughty  to  his 
inferiors;  bland  and  courteous  to  his  equals. 
He  was  a large  slaveholder,  and  owned  several 
farms  near  a The  Home  Mansion.”  When  pro- 
voked, terrible  was  his  wrath,  swearing,  as  he  did, 
in  classical  English,  and  fearing  neither  God  nor 
man.  At  such  times  his  poor  negroes  would 
tremble  as  at  the  roar  of  a lion.  He  had  a 
remarkably  retentive  memory,  forgetting  nothing 
that  he  had  ever  seen  or  heard.  He  always 
treated  me  with  great  kindness  and  tenderness ; 
and,  I think,  for  this  reason — that  I would  with 
pleasure  listen  to  his  tales  of  the  olden  time. 


178 


PICTURES  OF  SLAVERY. 


He  was  personally  acquainted  with  many  of  the  j 
great  lawyers  of  Maryland,  such  as  Luther  I 
Martin,  Chase,  Pinkney,  Bayly,  and  Wirt,  of  1 
whom  he  related  many  instructive  anecdotes. 

The  colonel  had  a slave-boy  of  fine  mind,  for  I 
whom  he  conceived  a great  fancy.  He  sent  I 
him  to  the  same  school  which  I attended.  The  j 
teacher,  knowing  the  master’s  influence,  and 
dreading  his  indignation,  treated  him  kindly, 
and  made  no  difference  between  him  and  the  I 
white  boys.  When  the  colonel  died,  he  willed  I 
him  free,  and  to  be  sent  to  Pennsylvania.  If  a J 
poor  white  man  had  sent  the  boy  to  school,  he  I 
would  have  been  driven  home  the  first  day  he  I 
entered  it  by  teacher  and  boys.  The  lesson  we  I 
learn  from  this  sketch  is  simply  this,  that  the  I 
wealthy  and  influential  men  of  the  South  can  I 
alter,  abridge,  or  change  any  custom  or  preju-  ] 
dice  at  their  pleasure. 

As  a further  illustration  of  this  fact,  I shall  j 
record  another  incident.  A wealthy  man  in  I 
Maryland,  holding  a highly  responsible  office  i 
under  the  United  States  government,  and  who 
employs  on  his  beautiful  farms  free  colored  > 
laborers,  sent  for  me  to  read  the  burial-service 


GOING  TO  SCHOOL.  179 

of  our  church  over  the  remains  of  a colored 
boy,  aged  about  ten  years.  This  boy  was  re- 
markable for  his  truthfulness  and  obedience. 
He  had  been  religiously  trained  by  the  two 
sisters  of  his  master,  ladies  who  are  an  honor  to 
their  native  State,  and  whose  labors  of  love 
among  the  poor  and  the  needy  of  every  class 
and  color  practically  illustrate  the  religion  of 
Christ  which  they  profess.  His  body  was  de- 
posited in  the  family  burying-ground,  sur- 
rounded by  the  tombstones  of  one  of  the  most 
respectable  families  of  the  State.  I never  read 
the  burial-service  with  more  interest.  Here 
stood  a wealthy  man,  whose  companions  were 
the  great  and  the  wise  of  our  land,  his  hair 
frosted  with  age,  his  head  uncovered,  over  the 
grave  of  this  youthful  servant.  This  was  the 
first  instance  I had  ever  witnessed  in  a slave 
State  of  a colored  person  being  buried  among 
white  people.  It  was  the  first  practical  ac- 
knowledgment that  I had  ever  seen,  at  the  door 
of  eternity,  that  the  proud  American  and  the 
oppressed  African  have  a common  origin  and  a 
common  destiny,  and  are  equally  redeemed  by 
the  blood  of  Christ;  that  in  death,  the  white 


180 


PICTURES  OF  SLAVERY. 


and  the  colored  meet  on  common  ground,  for 
“ the  Lord  is  the  maker  of  us  all.”  Not  the  leas 
offence  was  given  to  the  community  by  this  act 

Had  a poor  man  paid  this  respect  to  a colorec 
person  he  would  have  blasted  his  reputation  ii 
that  neighborhood. 

A PLEA  POR  THE  SLAVE. 

They  have  cut  down  our  forest,  and  grubbec 
our  fields.  They  cultivate  our  sugar,  tobacco, 
and  cotton  plantations.  They  plant  our  corn, 
and  reap  our  wheat.  They  nursed  us  when' 
young,  and  dig  our  graves  for  us  when  we  die. 

Their  labor  is  the  basis  of  England’s  wealth 
and  New  England’s  prosperity.  They  hew  our 
wood  and  draw  our  water.  They  toil  to  edu- 
cate our  sons  and  daughters.  Their  labor  sup- 
ports our  ministry  and  builds  our  churches. 
They  have  not  incurred  the  guilt  of  the  white 
man  in  taking  possession  of  the  soil.  We  drove 
the  Indians  before  us  with  the  rifle,  and  dragged 
the  negro  after  us  in  chains  and  slavery.  The 
Africo-American  says  to  the  Anglo-American, 
u Thy  God  shall  be  our  God,  and  thy  nation  our 
nation.”  He  appeals  to  our  Christianity,  to  our 


A PLEA  FOE  THE  SLAVE. 


181 


sense  of  justice  and  mercy,  to  our  honor  and 
magnanimity.  Shall  he  appeal  in  vain?  The 
African  has  a birthright  in  our  soil.  He  is  a 
Native  American.  Did  not  his  blood  flow 
in  defence  of  American  Independence?  Did 
not  a colored  man  of  Boston  strike  the 
first  blow  against  British  aggression  in  the  war 
of  1776? 

A PRAYER  OF  CHRISTIAN  SLAVES 

‘ Saviour,  when  in  dust  to  thee 
Low  we  bow  the  adoring  knee  ; 

When,  repentant,  to  the  skies 
Scarce  we  lift  our  streaming  eyes, 

O,  by  all  thy  pain  and  wo, 

Suffered  once  for  man  below, 

Bending  from  thy  throne  on  high, 

Hear  us  when  to  thee  we  cry ! 

“ By  thine  hour  of  dark  despair, 

By  thine  agony  of  prayer, 

By  the  cross,  the  nail,  the  thorn, 

Piercing  spear,  and  tort’ring  scorn  ;* 

By  the  gloom  that  veiled  the  skies 
O’er  the  dreadful  sacrifice, 

Jesus,  look  with  pitying  eye ! 

Listen  to  our  humble  cry ! 

16 


182 


PICTURES  OP  SLAVERY. 


“By  the  deep,  expiring  groan, 

By  the  sad,  sepulchral  stone, 

By  the  vault  whose  dark  abode 
Held  in  vain  the  rising  God — 

O,  from  earth  to  heaven  restored, 
Mighty,  reascended  Lord, 
Saviour,  prince  exalted  high, 
Hear,  0 hear  our  humble  cry  !” 


CHAPTER  XI. 


THE  WICKED  SLAVE. 

A relative  of  the  writer,  a captain  of  a ves- 
sel, owned  a young  negro  man,  who  sailed  with 
his  master.  This  slave  was  vicious  and  cruel 
from  his  youth.  I knew  him  personally.  He 
took  offence  at  his  master,  who  forbade  his 
marrying  a certain  colored  woman.  That  he 
might  obtain  revenge  on  his  master,  he  delibe- 
rately laid  his  plans  to  kill  by  poison  all  hands  on 
board  the  vessel,  though  several  were  men  of  his 
own  color,  and  had  given  him  no  offence.  Bj'  a 
providential  interference,  all  of  them  escaped  a 
terrible  death.  The  boy  confessed  the  crime, 
and  ought  to  have  been  handed  over  to  the 
court  for  trial.  He  deserved  hanging,  or  the 
penitentiary  for  life.  But  his  master  simply 
took  him  to  the  slave-pen  in  Baltimore,  and — 
put  him  in  his  pocket}  This  was  all  the  punish- 
ment he  received — a punishment  daily  inflicted 

(183) 


184 


PICTURES  OF  SLAVERY. 


on  pious  colored  persons  who  have  done  no  harm. 
He  went  South  to  corrupt  a whole  plantation, 
perhaps,  and  to  involve  innocent  negroes  in 
suspicion  and  punishment.  Slavery  should 
never  he  inflicted  on  any  human  being  except 
as  a punishment  for  crime;  but  chattel  slavery 
dooms  the  good  and  the  bad  to  one  common 
degradation. 


THE  EXECUTION-. 

There  are  three  crimes  for  which  a human 
being  ought  to  be  punished  with  death : Mali- 
cious and  unprovoked  murder;  setting  tire  to  a 
house,  knowing  it  to  be  inhabited  at  the  time 
by  persons  asleep ; and  violating  the  person  of  a 
female.  They  should  die,  not  to  gratify  in  the 
community  a feeling  of  vengeance,  but  to  pro- 
tect society  against  the  recurrence  of  such 
crimes.  I once  attended  a colored  criminal  to 
the  gallows  for  the  crime  last  specified.  He 
richly  deserved  his  fate.  A number  of  colored 
and  white  persons  of  the  more  vicious  class  were 
present.  So  far  was  this  public  execution  from 
inspiring  terror,  that  it  was  looked  upon  with 
heartless  levity ; so  much  so,  that  the  citizens  of 


-THE  EXECUTION. 


185 


the  place  immediately  got  up  a petition  to  the 
legislature,  then  in  session,  to  pass  a law  pro- 
hibiting public  executions.  The  law  was  passed ; 
and  criminals  are  now  hung  in  that  State 
privately  by  the  sheriff,  in  the  company  of 
twelve  men.  This  is  as  it  ought  to  be. 

The  execution  of  a criminal  in  private  gives 
room  for  the  imagination  to  play,  and  inspires 
more  dread  than  the  sight  of  it.  To  my 
Southern  friends  I would  say : — When  you  con- 
vict a colored  man  of  a crime,  don’t  burn  him, 
don’t  beat  him  to  death.  This  injures  your  own 
moral  nature.  Don’t  put  him  to  death  in  the 
presence  of  slaves,  for  it  hardens  their  hearts, 
and  kindles  in  their  bosoms  that  mysterious 
power  in  our  nature  called  sympathy,  and 
defeats  the  end  you  wish  to  accomplish.  Try, 
convict,  and  punish  him  according  to  law,  just 
as  you  would  any  other  human  being.  The 
man  who  inflicts  punishment  to  gratify  a cruel 
disposition  sinks  to  a lower  depth,  morally,  than 
the  object  of  his  vengeance  has  reached. 

16* 


186 


PICTURES  OF  SLAVERY. 


WILLIAM  OTTERBEIN. 

William  Otterbein,  a distinguished  Presby- 
terian divine,  was  born  in  Germany,  in  March, 
1726,  and  died  November  17th,  1813,  in  the 
eighty-eighth  year  of  his  age.  He  assisted  at  the  ! 
ordination  of  Bishop  Asbury  in  1784.  He  was 
a man  equal  to  Bishop  Asbury  in  piety,  and 
was  his  superior  in  learning.  He  was  the 
founder  of  the  German  Methodist  Church,  or 
what  is  called  “ The  United  Brethren  in 
Christ,”  a community  which  now  numbers  500  1 
preachers  and  60,000  members.  The  seventh 
rule  of  the  Discipline  of  this  body  of  Christians 
reads  thus  : “ All  slavery,  in  every  sense  of  the 
word,  'is  prohibited.  Should  any  be  found  in 
our  church  who  hold  slaves,  they  cannot  con- 
tinue  as  members,  unless  they  do  personally 
manumit  or  set  free  such  slaves.” 

It  is  remarkable  that  the  Germans  are  great 
enemies  of  chattel  slavery.  May  they  ever  re- 
main so,  world  without  end  ! 

I am  glad  to  know,  as  a Methodist  preacher, 
that  I can  trace  my  ordination  in  regular  suc- 
cession up  to  Dr.  Coke  and  William  Otterbein, 


\ 


REV.  JOHN  NICHOLSON.  187 

both  good  antislavery  divines.  I am  more  proud 
| of  it  than  I would  be  of  all  the  ordinations  of 
all  the  pro-slavery  bishops  in  the  universe. 

RET.  JOHN  NICHOLSON. 


Rev.  John  Nicholson  was  born  in  Lewes,  Dela- 
ware, in  1807,  and  died  in  October,  1843,  in  the 
thirty-seventh  year  of  his  age.  He  was  received 
on  trial  in  the  Philadelphia  Conference  in  1828. 
We  have  taken  the  following  extract  from  the 
printed  Minutes  of  the  Conference  for  1844  : — 

“Bro.  Nicholson  was  a man  of  study,  of  method,  and  of 
prayer.  His  piety  was  never  questioned,  and  his  qualifi- 
cations for  the  work  of  the  ministry  were  beyond  dispute. 
His  literary  acquirements  were  respectable,  and  his  talents, 
though  not  showy,  were  real,  solid,  compact,  and  available. 
He  was  indeed  an  amiable  man,  a Christian  gentleman, 
an  able  minister  of  the  New  Testament,  a faithful  pastor, 
an  affectionate  husband,  a kind  parent,  and  true  friend. 
He  lived  to  honor  his  Divine  Master,  and  fell  asleep  in 
Jesus,  as  a Christian  warrior,  fresh  from  the  battle-field, 
with  his  laurels  green  upon  him.  Many  are  the  gems  of 
immortal  beauty  that  will  deck  his  unfading  crown.” 


John  Nicholson  was  a man,  in  the  highest 
sense  of  that  term.  While  he  did  not  dictate  to 


188 


PICTURES  OF  SLAVERY. 


others,  lie  dared  to  think  for  himself,  and  hac  |{ 
the  moral  nerve  to  avow  his  principles  ever}  jj, 
where,  fearless  of  consequences.  In  proof  of  jo 
this,  I will  recall  an  incident  in  his  life  whicl  [jj 
made  a deep  and  lasting  impression  upoiyf 
my  mind.  I think  it  was  in  1842,  or  in  1843,  ie 
during  the  session  of  our  Conference,  that  some-  Bj 
thing  was  said  about  abolitionism.  Mr.  Nichol-  B 
son  calmly  arose,  and  in  a tone  of  voice,  andg, 
with  a firmness  of  manner,  that  I can  never  B 
forget,  said  “ I am  an  abolitionist !”  and  imrne-  ie 
diately  resumed  his  seat.  It  was  the  sublimest  1( 
moral  scene  I ever  witnessed.  He  was  the  only! 
man  who,  to  my  knowledge,  ever  publicly: 
avowed,  upon  the  floor  of  the  Philadelphia  Con- 
ference, that  he  was  an  abolitionist.  A few 
others  may  have  held  the  same  sentiments  pri- 
vately, hut  did  not  see  proper  to  call  themselves; 
by  that  name.  If,  under  the  same  circum- 
stances, a young  man  had  made  the  same 
avowal,  he  would  have  been  located  without 
his  consent. 

DAVID  SHIELDS. 

Rev.  David  Shields  was  born  in  Ireland,  in  i 
1813,  and  died  in  1851.  Having  no  copy  of 


SLAVERY  A X D HEALTH.  189 

tie  Minutes  of  the  Philadelphia  Conference  for 
! 852,  I cannot  say  what  time  he  entered  the 
Conference;  I presume  it  was  about  the  year 
838.  I could  justly  eulogize  him  as  a man,  as 
i Christian,  and  as  a minister.  I will  say  that 
te  was  one  of  the  purest  and  noblest  Christian 
ainisters  I ever  knew.  He  honored  me  with 
tis  confidence,  and  I loved  him  for  his  principles, 
le  utterly  abominated  chattel  slavery  in  all  its 
orms  and  modifications.  He  was  a true  suc- 
essor  of  John  Nicholson,  and  with  him  may 
iow  be  singing,  “Worthy  the  Lamb  that  died!” 

SLAVERY  AYD  HEALTH— WHITE  LADIES 

I have  no  doubt  that  the  ivliite  ladies  of  the 
!outh  have  worse  health  than  any  class  of 
gmales  in  any  enlightened  nation  or  country, 
.his  is  not  owing  to  climate,  for  Maryland, 
Virginia,  Kentucky,  Tennessee,  the  mountainous 
•arts  of  North  Carolina  and  Georgia,  are  as 
lealthy  as  any  portion  of  the  Union.  It  is  the 
esult  of  slavery,  which  exempts  them  from  all 
abor  of  a domestic  character.  Such  labor  is 
tamped  with  disgrace,  because  it  is  associated 
vith  slaves.  Without  exercise  in  the  open  air, 


190 


PICTURES  OF  SLAVERY. 


there  can  be  no  health.  But  persons  who  ai 
averse  to  labor  seldom  take  exercise.  A 
English  nobleman’s  daughter  will  walk  fiv 
miles  at  a time  to  promote  health.  Th 
daughter  of  a rich  planter  would  almost  faint  a 
the  idea.  It  is  considered  a mark  of  gentilit 
to  be  feeble,  effeminate,  dyspeptic,  and  nervous 
And, when  nature  triumphs  over  custom,  and  1 
young  lady  is  healthy  and  large,  with  the  blooii 
of  the  new-blown  rose  on  her  cheeks  rivalling  th 
tints  of  the  luscious  peach,  she  regrets  that  it  i 
so,  and  envies  the  wasp-waisted,  emaciated  crea 
ture  to  whom  life  is  a burthen.  Some  resort  t( 
acids  to  reduce  their  bulk,  and  thus  ruii 
their  teeth,  their  breath,  and  their  health.  ' 
once  asked  an  intelligent  English  traveller,  whc 
spent  some  time  in  the  metropolis  of  Mary- 
land, whether  he  did  not  think  that  the  ladies 
of  Baltimore  were  very  beautiful.  He  replied 
that  he  had  never  seen  handsomer  faces,  hands, 
and  feet  than  were  to  be  found  among  the  young 
ladies  of  that  city;  but  they  lacked  the  finely 
formed  chests  of  the  ladies  of  England,  especially 
those  of  the  middle  counties.  He  added  that 
their  flat  breasts  greatly  detracted  from  their 


SLAVERY  AND  HEALTH. 


191 


ieauty.  So  we  think,  and  fear  that  many 
posoms,  that  appear  natural,  are  but  cotton  after 
ill.  If  the  ladies  should  ever  turn  soldiers,  they 
vill  not,  we  fear,  stand  in  need  of  cotton  bales, 
ike  Gen.  Jackson’s  soldiers,  to  defend  them- 
selves. Southern  ladies  die  early,  and  bequeath 
multitudes  of  motherless  children  to  step-mothers. 
It  is  no  uncommon  thing  to  find  men  who  have 
eeen  married  two,  three,  and  four  times.  There 
s another  cause  of  bad  health,  especially  in 
some  parts  of  Maryland  and  Delaware,  and,  we 
aresume,  in  all  the  slave  States.  It  is  the  use 
}f  tobacco,  in  the  form  of  snuff,  by  ladies  of  the 
highest  class,  as  well  as  others.  This  snuff 
is  ground  out  of  refuse  tobacco  stems,  and  is  the 
most  dangerous  form  in  which  tobacco  can  be 
taken.  The  manner  of  using  it  is  this : The 
svomen  have  a box  well  filled  with  snuff,  and  a 
tittle  mop  by  which  it  is  pasted  into  the  mouth. 
Here  it  dissolves,  and  frequently  passes  into  the 
stomach.  This  is  the  most  disgusting  way  in 
svhich  tobacco  is  used.  It  spoils  the  complexion. 
Its  first  symptoms  are  a yellow  tinge  on  the  upper 
tip,  on  the  side  of  the  nose,  and  on  the  forehead. 
It  produces  giddiness  of  the  head,  dyspepsia,  and 


192 


PICTURES  OF  SLAVERY. 


irritability,  and  often  ends  in  chronic  diarrha 
and  death.  It  is  nearly  as  dangerous  as  opiur 
and  far  more  filthy.  It  is  blasting  the  heal! 
of  many  a young  mother,  while  a broken-hearti 
husband  stands  by  and  can  render  no  relic 
No  wonder  that  Southern  men  are  irritabl 
passionate,  and  headstrong,  if  born  of  .sue 
mothers.  This  loathsome  practice  no  doul 
came  originally  from  slave  women,  as  it  does  nr 
prevail  in  the  North.  Ask  a young  lady  if  si 
rubs  snuff.  “No,  sir,”  she  will  reply;  “only  use 
little  to  clean  my  teeth.” 

It  is  sad  to  witness  groups  of  little  girls  an 
young  ladies  using  the  vile  weed  in  this  wa; 
The  use  of  snuff  is  demoralizing.  It  stimulate 
passions  that  should  be  kept  in  check.  I woul 
rather  that  a wife  or  daughter  of  mine  shoul1 
drink  wine  than  be  a snuff-rubber.  In  one  cas 
she  might  reform;  in  the  other,  there  is  but  li 
tie  hope  when  the  habit  is  once  contracted, 
once  saw  a lady  dying,  who  knew  I was  oppose1 
to  the  habit.  When  I would  turn  my  back,  sh 
would  beckon  her  nurse  to  shovel  snuff  in  he[ 
mouth.  What  a sad  spectacle ! 


COMPLAINTS. 


193 


COMPLAINTS. 

I No.  1.  “The  better  you  treat  slaves,  the  more 
dissatisfied  they  are.”  Mr.  Acorn  says  that  “he 
lloes  not  put  his  slaves  on  allowance;  that  they 
^at  in  his  kitchen;  that  he  clothes  them  well, 
|md  does  not  overwork  them ; that  he  gives  them 
inany  privileges;  but  that  they  still  seem  dis- 
satisfied, and  are  less  contented  than  Mr.  Wal- 
nut’s slaves.  Mr.  Walnut  works  his  slaves  hard; 
just  barely  gives  them  enough  to  eat;  corrects- 
hem  severely;  and  always  speaks  to  them 
larshly ; notwithstanding  which,  they  are  patient, 
ind  very  mannerly,  and  seem  satisfied.”  I admit 
:he  truth  of  all  this,  to  some  extent.  The  reason,  I 
iresume,  is  this.  If  you  hold  a man  like  a brute, 
md  treat  him  like  a brute  (unless  a miracle  of 
n’ace  interpose),  he  will  feel  like  a brute.  If  you 
lold  a man  like  a horse,  yet  treat  him  as  a man, 
mu  increase  his  desire  to  escape  the  chattel 
mndition  of  the  horse,  and  he  is  therefore  mise- 
•able.  Try  the  experiment  on  free  colored  peo- 
ple; and  see  if  kindness  will  not  produce  grati- 
;ude,  and  cruelty  dissatisfaction. 

No.  2.  “ There  are  very  few  slaves  who  will 
17 


104 


PICTURES  OF  SLAVERY. 


not  steal  from  their  masters.”  This  charge 
deserves  attention.  Slaves  are  not  accused  of 
stealing  from  slaves,  hut  from  their  masters 
There  is  truth  in  the  accusation.  Slaves  have 
their  code  of  honor , and  their  tricJcs  of  trade . 
which  are  not  altogether  founded  on  the  Gospel 
The  colored  people  reason  as  rationally  on  some 
questions  as  we  do.  Their  conceptions  of  justice 
and  right  are  not  very  different  from  those  of 
white  men.  They  say:  “We  do  the  work;  we 
raise  the  corn  and  the  wheat;  and  part  of  it  is 
justly  ours.”  A gentleman  related  to  me  the 
following  anecdote : When  he  was  a hoy,  and 
going  to  school,  one  of  his  father’s  servants  said 
to  him:  “Do  you  know  who  it  is  that  sends' 
you  to  school?”  “Father,”  replied  the  boy. 
“No,  he  doesn’t,”  said  the  slave;  “it’s  my  labor 
that  sends  you  to  school,  but  I cannot  send  my] 
children  to  school.”  The  gentleman  added  that 
he  often  thought  of  that  remark.  If  a minister  I 
of  the  Gospel  wishes  to  lose  his  influence  with 
the  slaves,  let  him  often  preach  against  stealing. 
They  think  that  he  is  preaching  to  please  their 
masters.  If  it  be  wrong  in  the  slave  to  steal 
from  his  master,  what  shall  we  say  of  the  mas- 

# 


COMPLAINTS. 


195 


ter,  who  compels  the  slave  to  labor  for  his  own 
gains,  and  gives  him  a bare  animal  support?  In 
my  travels  as  an  itinerant  minister,  when  I have 
gazed  on  the  golden  harvest  reaped  by  the 
poor  slave,  who  was  deprived  of  his  own  body, 
and  debarred  from  the  improvement  of  his  mind, 
this  portion  of  Holy  Scripture  has  forced  itself 
on  my  thoughts : “ Go  to,  now,  ye  rich  men  ; 

weep  and  howl  for  your  miseries  that  shall  come 
upon  you.  Your  riches  are  corrupted,  and 
your  garments  are  moth-eaten.  Your  gold  and 
.silver  is  cankered;  and  the  rust  of  them  shall 
be  a witness  against  you,  and  shall  eat  your 
flesh  as  it  were  fire.  Ye  have  heaped  trea- 
sure together  for  the  last  days.  Behold,  the 
hire  of  the  laborers  which  have  reaped  down  your 
fields,  which  is  of  you  kept  back  by  fraud,  crieth : 
and  the  cries  of  them  which  have  reaped  are 
entered  into  the  ears  of  the  Lord  of  Sabaoth. 
Ye  have  lived  in  pleasure  on  the  earth,  and 
been  wanton ; ye  have  nourished  your  hearts,  as 
in  a day  of  slaughter ; ye  have  condemned  and 
killed  the  just;  and  he  doth  not  resist  you.” 


m 


PICTURES  OF  SLAVERY. 


SLAVE  LITERATURE. 

The  literature  of  any  people,  whether  in  prose 
or  song,  is  the  index  of  their  inner  life,  and  of 
their  habits  of  thought.  The  slave  population 
of  the  Union  have  a literature  unlike  any  other. 

It  is  the  literature  of  a class,  not  of  a tribe  or 
nation — of  a class  which  has  none  of  the  stimu- 
lants  of  ancestral  renown.  The  slaves  have  no 
chief  to  remind  them  of  the  valor  of  their  fathers. 
There  is  no  bond  of  union  among  them,  except 
that  of  a common  oppression.  This  alone  unites 
the  jet-black  Congo  with  the  quadroon.  The 
handcuff  and  the  cowhide  inspire  a common 
sympathy;  and  a “fellow  feeling  makes  us  won- 
drous kind.” 

The  inevitable  tendency  of  servitude  is  to 
make  a slave  a hypocrite  toward  the  white  man. 
If  you  approach  him  from  the  stand-point  of  i 
authority,  you  will  never  get  an  insight  into 
his  real  character.  He  is  exceedingly  shrewd. 

I have  endeavored  to  study  his  character  coolly 
and  impartially,  and  with  all  the  philosophy 
I could  command.  I think  I have  some  little 
knowledge  of  him,  but  I have  not  acquired  it 


SLAVE  LITERATURE. 


197 


always  directly  from  him.  Let  a slave  once 
know  or  suspect  that  }7ou  are  seeking  to  “pump” 
him,  and  if  you  don’t  meet  with  your  match  for 
once,  then  I am  mistaken ; even  though  you  be 
an  Eastern  Shore  or  Delaware  Yankee,  the 
keenest  of  all  Yankees,  the  genuine  Boston 
specimens  not  excepted.  You  must  catch  him 
at  work.  Listen  to  his  songs  while  seated  on 
his  ox-cart  hauling  wood,  or  splitting  rails.  You 
must  overhear  his  criticisms  in  the  quarter’s — 
his  holiday  songs  and  his  self-made  hymns.  His 
songs  do  not  always  indicate  a happy  state  of 
mind.  He  resorts  to  them  in  order  to  divert 
his  thoughts  from  dwelling  on  his  condition. 
The  loud,  merry  laughter  of  the  prostitute  does 
not  prove  that  she  is  happy.  The  songs  of  a 
slave  are  word-pictures  of  every  thing  he  sees, 
or  hears,  or  feels.  The  tunes  once  fixed  in  his 
memory,  words  descriptive  of  any  and  every 
thing  are  applied  to  them,  as  occasion  requires. 
Here  is  a specimen,  combining  the  sarcastic  and 
the  pathetic.  Imagine  a colored  man  seated 
on  the  front  part  of  an  ox-cart,  in  an  old  field, 
unobserved  by  any  white  man,  and  in  a clear 
loud  voice,  ringing  out  these  words,  which  wake 
17*  * 


198 


PICTURES  OF  SLAVERY. 


up  sad  thoughts  in  the  minds  of  his  fellow- 
slaves  : 

“ William  Rino  sold  Henry  Silvers ; 

Hilo ! Hilo  ! 

Sold  him  to  de  Gorgy  trader ; 

Hilo  ! Hilo  ! 

His  wife  she  cried,  and  children  bawled, 

Hilo  1 Hilo ! 

Sold  him  to  de  Gorgy  trader ; 

Hilo  ! Hilo  I” 

* 

Here  is  a specimen  in  the  religious  vein. 

“Working-  all  day, 

And  part  of  the  night, 

And  up  before  the  morning  light. 

Chorus. — When  will  Jehovah  hear  our  cry, 

And  free  the  sons  of  Africa  ?” 

THE  MONKEY  THEORY. 

I was  once  sitting  at  the  table  of  a rich, 
haughty  slaveholder,  who  addressed  me  thus  : 
“ Mr.  Long,  do  you  believe  that  the  negroes  are 
a part  of  the  human  race  ?”  “ Yes,  sir,”  I re- 

plied. “ Well,  I do  not,”  said  he.  “ I believe 
that  they  are  a species  of  monkey.”  “ Then, 


THE  HOTKEY  THEORY. 


199 


ir,”  said  I,  “you  do  not ’believe  in  the  Bible.” 
lis  treatment  of  bis  slaves  was  in  accordance 
| vitli  his  theory.  Yet  he  was  more  consistent 
ban  those  who  hold  that  they  are  of  the  same 
lood  as  ourselves,  and  yet  treat  them  like 
irutes — who  hold  to  their  common  origin  with 
urselves  from  Adam,  and  their  common  re- 
demption by  Christ,  and  yet  sell  them  like 
>xen.  Much  ado  has  been  made  by  some 
.ivines  about  the  infidel  theory  that  denies  the 
ommon  origin  of  the  races.  This  theory  is 
upported  by  Professor  Agassiz  and  others. 
3ut  the  fact  is  we  have,  in  the  slave  States, 
iractically  affirmed  the  diverse  origin  of  the 
African  race  for  one  hundred  and  fifty  years, 
dt  is  the  very  nature  of  slavery  to  produce  this 
,’esult.  I believe  the  Greeks  and  Romans  held 
;heir  origin  to  be  distinct  from  that  of  their 
slaves.  Slavery  is  doing  more  to  cast  discredit 
>n  the  doctrine  of  the  unity  of  the  races,  than  the 
vritings  of  all  the  infidel  philosophers  combined. 
Notwithstanding  many  pro-slavery  men  affect  to 
)e  sceptical  with  regard  to  the  intellect  of  the 
legro,  yet,  as  a general  rule,  the  South  secretly 
md  practically  believes  in  the  parity  of  mind  of 


200 


PICTURES  OF  SLAVERY. 


the  two  races.  This  is  evident  from  the  steeple* 
vigilance  they  exercise  to  keep  all  knowledg 
from  them ; by  their  forbidding  them  to  lear 
the  letters  of  the  alphabet;  and  by  excludin 
them  from  all  honorable  positions  in  society 
With  singular  inconsistency,  they  withhol 
from  the  slave  the  means  of  mental  culture,  an 
then  impute  his  ignorance  to  inferiority  of  mine 
They  not  only  by  positive  law  interdict  hin 
educational  advantages,  but  appeal  to  the  wors 
prejudices  of  our  nature  against  him.  Th 
governing  minds  of  the  South  know  full  wel 
that,  if  they  were  to  open  their  schools  ant 
colleges  to  colored  people,  many  of  this  degrades 
class  would  exhibit  superior  abilities.  Tk< 
very  existence  of  the  laws  which  forbid  educatioi 
to  the  slaves  is  positive  proof  that  the  law 
makers  of  the  slave  States  believe  in  the  im 
provability  of  the  negro’s  intellect. 


CHAPTER  XII. 


THE  FOREIGN  SLATE-TRADE. 

“ The  re-opening  of  the  slave-trade,  spoken  of  in  Congress, 
is  not  quite  so  horrible  a proposition  as  it  would  appear  at 
first  sight.  True,  as  it  was  once  conducted,  it  was  a dis- 
grace to  the  governments  that  tolerated  it,  and  a stigma 
upon  the  human  race.  It  seems  to  have  been  prosecuted 
without  reference  to  any  thing  save  the  profits  resulting 
from  it.  The  brutality  which  accompanied  it  in  the  days 
of  its  pristine  prosperity  was  no  hindrance  to  it.  Cruelty 
was  not  taken  into  account  as  a drawback.  But  now, 
things  are  different.  The  people  who  might  be  interested 
in  it  at  this  time  are  a humane  and  highly  cultivated 
people.  The  government  which  would  tolerate  it  is 
abundantly  able  to  throw  such  guards  about  it  as  would  be 
necessary  to  prevent  excesses  and  to  insure  humanity  ; and 
under  proper  restrictions  it  could  not  fail  to  be  a blessing 
to  the  Africans,  and  to  render  the  condition  of  very  many 
of  them  as  much  superior  to  what  it  is  at  present,  as  that 
of  the  slave  here  is  to  the  doom  of  the  savage  in  the  old 
world.  It  is  to  show  the  savage  at  home  that  I compile 
the  papers  which  will  follow.  They  will  show  him  to  be 
just  about  as  miserable  as  it  is  possible  for  a human  being 
to  be.  Savage  is  not  the  word  to  express  the  idea.  He 

(201) 


202 


PICTURES  OF  SLAVERY. 


is  a beast,  with  just  enough  intellect  to  make  him  worst 
than  if  he  were  moved  by  instinct  alone. 

“ The  proposition  aforesaid  was  scoffed  out  of  Congress. 
It  was  right,  perhaps,  that  it  should  be,  while  men,  with 
the  films  of  prejudice  and  fanaticism  over  their  eyes,  art 
unable  to  see  any  thing  but  the  phantasms  of  their  morbid 
imaginations.  But  the  day  must  come  when  philanthropy 
will  make  it  a matter  of  more  serious  reflection.  An  en- 
lightened philanthropy  now  is  shocked  at  the  idea  of  the 
African  being  forever  doomed  to  the  barbarity,  to  the  re- 
volting religious  rites,  to  the  brutal  customs,  and  even  to 
the  slavery  prevailing  on  his  own  continent.  It  would 
open  emigration  to  him  as  well  as  to  the  rest  of  mankind, 
and  give  him  a chance  to  see  and  improve  by  a civilization 
of  which  it  appears  unassisted  he  is  incapable.” 

The  above  paragraph  is  taken  from  the 
“ Easton  Star,”  Talbot  Co.  Md.,  issued  Feb.  24th, 
1857.  Its  author  is  reputed  to  be  a ripe  classical)! 
scholar.  He  has  been  engaged  as  an  educator- 
of  the  youth  of  the  wealthy  men  of  the  Eastern! 
Shore  of  Maryland  for  a number  of  years.  It 
is  presumed  that  the  editor  of  the  paper,  and 
the  writer  of  the  article,  are  acquainted  with  the 
opinions  of  their  patrons  with  regard  to  the 
subject  in  question.  Ten  years  ago,  public 
sentiment  would  not  have  tolerated  such  an 


THE  FOREIGN  SLAVE-TRADE.  203 

irticle  in  Talbot  County.  We  call  the  attention 
jf  our  Northern  friends  to  it,  as  a straw  or 
feather  which  indicates  the  way  the  wind  is 
[blowing. 

The  extract  shows  the  writer  to  be  grossly 
ignorant  of  the  native  African,  whose  moral 
condition  was  greatly  superior  to  the  Spanish, 
English,  and  American  pirates  who  stole  him 
from  his  native  country. 

The  slave  States  seem  determined  to  re-open 
the  foreign  slave-trade.  If  the  governing 
classes  in  Maryland,  Kentucky,  Virginia,  and 
Missouri  should  object  to  it,  their  objections  will 
not  be  those  of  a moral  or  religious  character, 
but  of  a pecuniary  nature.  They  may  fear  that 
the  traffic  may  diminish  the  price  of  their  own 
slaves.  The  opinion  is  fast  gaining  ground  that 
the  foreign  slave-trade  is  not  piracy.  The  can- 
did Southern  slaveholder  argues  thus  : “ If  it  is 
right  and  just  to  hold  the  negro  in  slavery,  if 
he  is  my  property,  then  it  is  right  to  sell  him 
if  it  is  my  pleasure.  If  it  is  right  to  sell  him 
in  Maryland  and  send  him  to  Texas,  separating 
him  from  mother  and  sisters,  then  it  can  be  no 
worse  to  catch  a pagan  African  and  sell  him  in 


204 


PICTURES  OF  SLAVERY. 


Texas.  Consequently,  if  a planter  in  the  South  P 
wants  negroes,  he  ought  to  have  the  privilege  So1 
of  getting  them  from  Africa  or  Virginia,  as  ma;  tio 
suit  him  best.”  H 

A word  to  the  ministers  of  the  South  who 
defend' chattel  slavery  among  us : “ Gentlemen f 
your  task-masters,  the  politicians,  have  made 
you  their  tools  in  the  past.  They  made  yoi 
outlaw  the  negro  from  humanity  and  the  com' 
passion  of  Christ,  so  far  as  you  are  concerned : 
and  now  you  cannot  stop.  You  cannot  chain 
the  tiger.  You  cannot  halt,  and  say,  ‘we 
shall  go  no  further.’  They  will  force  you  to 
preach  the  divine  recognition  of  the  benefits  of 
the  foreign  slave-trade.  If  you  hesitate,  they  will 
denounce  you  as  abolitionists,  and  run  you  from1 
the  sunny  South.  And  they  will  serve  you' 
right.  You  granted  them  their  premises.  You 
must  now  perforce  accept  their  conclusions.” 

And  now  a word  to  ministers  of  the  North, 
who  justify  slavery.  “You  need  not  turn  up: 
your  eyes  in  holy  horror  at  the  thoughts  of  re-: 
opening  the  foreign  slave-trade.  You  have 
already  sanctioned  the  principle  on  which  it 
rests,  the  internal  slave-trade.  And  now  you 


THE  FOREIGN  SLAVE-TRADE.  205 

must  approve  the  other;  otherwise  the  rich 
Southern  planter  will  rank  you  with  the  aboli- 
tionists. Yes,  gentlemen,  ‘you  have  sown  to  the 
wind,  and  you  will  reap  the  whirlwind.’  You 
have  taken  ‘coals  into  your  bosom,’  and  you 
must  expect  to  be  burned.” 

And  you,  nice  Conservatives,  who  labor  day 
and  night,  at  the  North,  to  choke  off  investiga- 
tion, your  time  is  coming!  Once  justify  in  one 
man  the  right  of  property  in  another,  and  the 
internal  and  foreign  slave-trade,  with  all  their 
i horrors,  naturally  follow.  Let  me  tell  you, 
i clerical  gentlemen  of  the  North  who  preach  in 
favor  of  slavery,  that  you  are  secretly  despised 
by  the  great  slaveholders  of  the  South.  I 
am  a Southern  man,  and  know  a few  of  these 
slave-holders.  They  are  generally  bold  and 
impetuous,  and  keenly  penetrate  the  motives 
of  Northern  men.  Should  some  antislavery 
preachers  in  the  North  go  South,  they  would 
be  handed  over  to  the  tender  mercies  of  the 
mob.  Yet  they  are  at  heart  more  respected 
than  those  who,  as  soon  as  they  get  in  the 
South,  belie  their  Northern  education.  I give 
it  as  my  opinion  that,  when  a planter  in 
18 


206 


PICTURES  OF  SLAVERY. 


Texas  or  Florida  wants  slaves  from  Africa,  lie 
will  get  them  in  spite  of  the  laws  against  the 
slave-trade.  When  Southern  men  want  to  con- 
quer the  Central  Americans,  they  will  at  least 
try  to  do  it.  The  South  is  dead  in  trespasses 
and  sins  on  the  subject  of  slavery.  The  North 
is  far  from  being  regenerated.  Paul  said : “ 0 1 
wretched  man  that  I am,  who  shall  deliver  me 
from  the  body  of  this  death !”  Slavery  is  a 
carcass  chained  to  the  church,  and  the  church 
will  have  to  shake  herself  loose  from  it,  or  be 
suffocated  by  its  horrible  stench. 

SLAVERY  AND  ITS  REMEDY— LIBERIA. 

The  American  Colonization  Society,  and  the 
Colonization  Societies  of  the  different  States,  have,  j 
within  the  last  forty  years,  succeeded  in  plant-  i 
ing  a colony  of  free  and  liberated  colored  per- 
sons on  the  west  coast  of  Africa,  called  Liberia. 
The  men  who  projected  and  now  sustain  the 
enterprise  deserve  all  the  credit  they  receive. 
The  missionaries  of  the  Cross  who  have  labored 
and  died  there,  have  left  the  church  a precious 
legacy.  As  a foundation  of  missionary  opera- 


SLAVERY  AND  ITS  REMEDY.  207 

Itions  for  the  conversion  of  the  native  African, 

: and  as  a refuge  for  those  who  otherwise  might 
never  have  enjoyed  their  freedom,  I have  ever 
[given  it  my  cordial  support,  and  ever  expect 
, to.  But  as  a remedy  for  American  slavery , I 
have  no  confidence  whatever  in  African  coloni- 
zation, and  for  the  following  reasons : The  pre- 
sent colonial  population  of  Liberia  does  not 
exceed  12,000;  yet  it  has  had  an  existence  of 
more  than  thirty  years.  The  slave  population 
of  the  United  States  is  now  4,000,000,  and  more 
than  doubles  itself  every  thirty  years.  The 
annual  increase  of  slaves,  exclusive  of  those 
that  are  sent  to  Liberia  and  those  who  flee  to 
free  States,  is  100,000  souls.  Now  if  you  could 
transport  10,000  of  these  annually  to  Liberia, 
you  would  ruin  the  colony,  and  have  90,000  net 
increase  left;  for  the  plantation-slave  would  not 
till  the  soil,  and  would  thus  prove  a curse 
to  the  colony.  He  would,  if  he  could,  get  a 
few  pipes  and  tobacco,  and  there  set  up  a little 
shop. 

The  North  will  not  send  them,  for  she  believes 
that  the  colored  man  has  as  much  right  to  the 
soil  as  the  white  man.  The  South  will  not,  for 


208 


PICTURES  OF  SLAVERY. 


the  governing  classes  of  that  section  proclain 
that  slavery  is  the  best  condition  for  the  African 
My  opinion  is  that  more  slaves  are  smuggled 
here  from  Africa  every  year  than  are  liberated 
by  the  South  and  sent  to  Liberia.  If  any  one 
doubts  this,  let  him  read  the  back  numbers  of 
the  Maryland  Colonization  Journal.  I have 
often  listened  to  colonization  agents,  and  have 
heard  them  distinctly  declare  that  colonization! 
was  not  designed  as  a remedy  for  slavery,  but 
for  the  benefit  of  the  free  colored  people. 

Emancipation  on  the  soil  is  the  only  remedy 
for  chattel  slavery.  Colored  people  could  then 
go  to  Liberia,  to  the  West  Indies,  to  the  free 
States,  and  to  the  Territories  or  Canada,  just  as 
they  pleased.  This  is  no  novel  theory.  The 
fathers  of  the  Methodist  Church,  in  1784,  be- 
lieved in  this  remedy.  Gen.  Washington  be- 
lieved in  it  when  he  set  his  slaves  free  at  his 
death. 

The  present  colored  race  have  a claim  on  our 
justice,  love,  and  magnanimity.  We  have  de- 
graded them,  and  we  should  labor  to  elevate  them. 
In  the  stead  of  negro-buyers  and  overseers, 
I would  have  ten  thousand  Yankee,  English, 


SLAVERY  AND  ITS  REMEDY.  209 


tud  Irish  school-teachers,  who  have  no  prejudices 
igainst  color;  and  an  equal  number  of  school- 
,'iouses.  For  slave-pens,  I would  have  churches. 
For  handcuffs  and  thumh-screws,  I would  have 
orimers  and  New  Testaments.  I believe  that, 
f the  colored  people  were  set  free,  they  would 
wake  the  peasantry  of  the  South  equal  to  the 
peasantry  of  Europe,  or  at  least  equal  to  some 
Darts  of  it.  It  is  objected  to  this  plan,  or 
.-emedjq  that  none  but  a few  religious  persons 
svould  ever  consent  to  sacrifice  the  value  of 
their  slaves  by  emancipation.  This  does  not 
prove  the  theory  or  principle  a wrong  one ; nor 
does  it  militate  against  its  justice  and  honesty. 
If  the  Pharaohs  of  the  land  will  not  set  the 
slaves  free,  the  Jehovah  will  do  it  by  his  judg- 
ments. I believe  drunkenness  to  be  wrong, 
and  that  abstinence  from  intoxicating  liquors  is 
its  remedy.  But  thousands  will  drink  on,  heed- 
less of  the  remedy,  and  perish.  Christ  wall  save 
to  the  uttermost  all  that  come  to  him  ; .but  mil- 
lions will  continue  to  reject  him  and  forever  die. 
Yet  the  Gospel  is  true  and  soul-saving.  "We 
are  to  proclaim  what  we  believe  to  be  the 
truth,  whether  the  multitude  believe  it  or  not. 

18* 


210  PICTURES  OF  SLAVERY. 

SLAVERY  AND  MARRIAGE.  j f 

Slavery  dissolves  tlie  marriage  relation  be- 
tween  slaves,  or  between  a slave  man  and  a ® 
free  woman,  or  a free  man  and  a slave  woman, 
at  the  will  of  the  master.  It  ignores  the  au- 
thority of  God  in  the  conjugal  relation,  and 
trammels  the  conscience  of  true  ministers  of 
Jesus  Christ. 

Two  colored  persons  called  upon  the  writer, 
in  Maryland,  to  marry  them,  and,  before  pro- 
ceeding with  the  ceremony,  I inquired  of  the 
man  if  he  was  single.  He  stated  that  he  had 
been  married  by  a Methodist  preacher,  but  bis! 
wife  had  been  sold  to  Georgia  about  two  years. 

I was  embarrassed  and  perplexed.  What  was 
to  be  done  under  the  circumstances?  I married' 
them.  Did  I do  wrong?  I fear  I did.  If  I 
had  refused,  the  man  would  have  lived  with 
the  woman,  and  I should  have  laid  a burden 
of  temptation  on  him  that  the  church  woulc 
not  have  touched  with  her  little  finger.  On 
the  other  hand,  it  seemed  like  acknowledging 
the  power  of  the  master  as  above  the  command 
of  God.  This  man’s  lawful  wife  was  separated 


SLAVERY  AND  MARRIAGE. 


211 


from  him  for  a cause  other  than  adultery ; she 
.,vas,  perhaps,  then  living;  and,  it  may  be,  was 
already  the  forced  wife  or  mistress  of  a slave  or 
master  in  the  far-off  South. 

The  serpent  slavery  meets  the  Christian 
minister  at  every  turn,  hissing  at  the  authority 
and  love  of  Christ.  Slavery  and  the  married 
relation  are  utterly  incompatible.  To-day,  the 
preacher  may,  by  permission  of  the  master, 
.unite  two  slaves  in  holy  wedlock,  and  by  Divine 
authority  say,  “ Whom  God  hath  joined  together, 
I let  no  man  put  asunder and  the  next  day, 
the  husband  or  wife  can,  at  the  will  of  the 
owner,  be  sent  to  some  distant  State.  What 
minister  of  Christ  can  justify  a system  which 
thus  strikes  at  morality,  and  openly,  unblush- 
in  gly  violates  the  commands  of  the  Great 
Jehovah  ? 


The  moral  and  political  philosopher  will  fine 


THE  GREAT  AMERICAN  REPUBLIC. 


CHAPTER  XIII. 


stranger  developments  of  humanity  in  the  Great 
American  Republic  than  in  any  other  Govern- 
ment. During  January,  1857, 1 listened  to  a lec- 
ture delivered  in  Philadelphia  by  a distinguished 
preacher  from  the  Baltimore  Conference.  The 
orator  more  than  met  my  expectations.  His 
enunciation  was  clear,  his  voice  filling  the 
great  hall  with  ease.  His  gesture  was  fine;  his 
thought  striking  and  witty,  and  at  times 
brilliant.  In  many  particulars,  he  painted  the 
portrait  of  the  “Universal  Yankee  Nation”  with 
accuracy.  There  was  one  prominent  feature  in 
“Brother  Jonathan,”  however,  which  he  entirely 
omitted.  It  was  Jonathan’s  love  for  enslaving 
4,000,000  of  our  fellow-creatures;  his  tact  in 
reducing  men,  women,  and  children  to  chattels 
personal.  Any  painting  of  the  Great  American 


(212) 


THE  GREAT  AMERICAN  REPUBLIC.  213 


republic,  without  this  feature,  would  be  as  in- 
accurate as  a portrait  of  the  face  without  the 
lose.  Indeed,  chattel  slavery  is  the  great 
Roman  nose  of  the  American  portrait.  I shall 
;ry  my  brush  at  a rough  drawing  of  Brother 
Jonathan.  I anticipate  his  criticism,  and  denial 
if  its  accuracy;  but  I shall  insist  that  it  is 
u'uthful.  Prior  to  exhibiting  the  picture,  I shall 
Relate  an  anecdote. 

On  one  occasion,  I visited  the  studio  of  a dis- 
tinguished artist  in  one  of  our  large  cities.  The 
artist  related  to  me  the  following  incident : A 
wealthy  lady,  quite  advanced  in  years,  employed 
him  to  paint  her  portrait — which  he  executed, 
as  he  thought,  with  truthfulness  to  nature. 
She  called  to  see  it,  and  was  much  displeased, 
petulantly  asserting  that  it  was  not  a good  like- 
ness. He  saw  what  was  the  matter — that  it* 
was  too  faithful.  She  wished  him  to  try  again. 
He  complied  with  her  request  and  painted  a fine 
youthful  lady,  with  no  resemblance  to  the 
original.  She  was  delighted — it  was  so  young 
and  handsome,  and  favored  her  so  much  ! 

The  greatest  moral,  religious,  and  political 
phenomenon  that  earth  has  ever  seen  is  the 


214 


PICTURES  OF  SLAVERY. 


United  States  of  America,  in  which  are  concei:  . 
trated  the  virtues,  and  the  vices,  and  the  var:  j 
ous  civilizations  of  all  nations,  ancient  or  moderr 
A national  body,  through  whose  veins  circulate 
the  blood  of  all  races;  a nation  of  “good,  bad,  am 
indifferent;”  a land  of  political  and  religiou 
enigmas,  absurdities,  contradictions,  and  incon 
sistencies;  a land  where  the  sublime  and  tbj 
ridiculous  perpetually  approach  each  other 
a land  of  books  and  newspapers,  where  it  is  i 
disgrace  for  some  not  to  read  the  Bible,  anti 
where  it  is  treason  to  teach  others  to  read  it 
a land  of  free  speech  and  of  trammeled  speech 
a land  where  the  greatest  liberty  and  the  dead 
liest  despotism  that  ever  crushed  a people  pre 
vail  side  by  side ; a land  where  there  is  no  pope 
and  yet  a million  of  popes;  a land  in  which 
•woman  is  treated  with  the  utmost  respect  be^ 
cause  she  is  woman,  and  where  women  arc 
unsexed  and  sold  like  beasts  of  burden,  ano 
treated  as  incapable  of  virtue;  a land  of  trial 
by  jury,  and  of  mob-law;  a land  where  people 
teach,  on  every  4th  of  July,  that  there  are  cer- 
tain self-evident  truths — for  instance,  that  the' 
Great  Creator  has  endowed  all  men,  without1 


THE  GREAT  AMERICAN  REPUBLIC.  215 

istinction  of  color,  with  such  rights  as  life, 
berty,  and  the  pursuit  of  happiness — and  where, 
pon  the  same  day  of  Independence,  the  same 
eople  teach  that,  so  far  as  colored  persons  are 
mcerned,  these  self-evident  truths  are  self- 
yident  lies;  a land  of  churches,  of  Bibles,  and 
'acts,  and  yet  a land  of  darkness  and  slave- 
jens;  a land  where  liberty  is  local,  and  slavery 
ational;  a nation  combining  within  itself  the 
reatest  power  and  the  greatest  weakness;  a 
eople  whose  national  emblems  are  the  steam- 
ngine,  the  printing-press,  and  the  clipper-ship, 
rhile  its  slave-droves  and  old  sedge  fields  loom 
ut  darkly  in  the  background;  a land  that  has 
liven  birth  to  the  greatest  and  best  men  that 
ver  lived,  and  also  to  the  meanest  and  vilest 
rretches  that  ever  breathed  in  any  quarter  of 
>ur  globe.  Should  old  Apollyon  call  a world’s 
convention,  and  offer  a premium  for  the  worst 
nan  in  the  world,  it  is  probable  that  some  New 
England  advocate  of  slavery  would,  uncontested, 
jear  off  the  prize. 

PERSONAL  INCIDENTS. 

The  world  is  not  governed  by  chance  or  acci- 


216 


PICTURES  OF  SLAVERY. 


dent.  The  King  eternal,  immortal,  and  invis 
ble  is  “God  over  all  and  blessed  forever  more 
The  burning  seraph  and  the  little  sparrow  ai 
both  watched  by  a Father’s  eye,  and  sustaine 
by  a Father’s  love.  In  view  of  the  thousand  il 
to  which  we  are  all  exposed,  I have  ofte 
thought  that  it  is  wonderful  that  so  man 
human  beings  should  ever  attain  to  the  age  o 
forty  years.  I presume  few  persons  have  grow 
to  manhood  under  the  most  favorable  circun 
stances,  without  sometimes  having  stood  upo: 
the  verge  of  death,  and  having  witnessed  th 
watchful  care  and  over-ruling  providence  o 
the  Author  of  all  good. 

I.  A Vicious  Cow. — The  first  hair-breadtl 
escape  from  death  that  I remember  occurre<| 
when  I was  not  more  than  six  years  old 
Returning  from  school  one  afternoon,  a viciou1, 
cow  ran  at  me.  I was  in  front  of  a stabk 
against  which  she  backed  me,  and,  in  the  effor 
to  gore  me,  she  inclosed  my  body  with  hei 
horns.  She  started  back  to  run  at  me  again 
and  her  attention  being  just  then  diverted  b;y 
the  screaming  of  my  little  sister,  I fortunately 
, escaped. 


PERSONAL  INCIDENTS.  217 

II.  Skating. — This  is  an  innocent  and  bracing 
[exercise.  I was  very  fond  of  it  in  my  younger 
days.  A mill-pond,  about  a mile  from  home, 
I offered  great  facilities  for  this  healthful  arnuse- 
fment  to  the  young  men  of  the  neighborhood. 
The  middle  of  the  pond  was  deep,  and,  when 
[the  weather  was  not  very  cold,  the  ice  on  that 
part  was  thin  and  unsafe.  On  one  occasion,  in 
'company  with  several  young  companions,  I ven- 
tured too  far  on  the  weak  ice,  and  broke 
through.  My  youthful  friends  lost  their  pre- 
sence of  mind,  collected  together  some  distance 
: off,  and  made  no  effort  to  rescue  me.  I sus- 
pended myself  even  with  the  ice,  but  had  no 
power  to  escape.  I was  holding  on  to  the 
smooth  surface  with  the  greatest  difficulty,  and 
in  a few  moments  more  would  have  been  com- 
pelled to  let  go  and  sink.  A brave  and  noble 
young  sailor,  who  was  skating  some  distance  up 
the  pond  saw  me,  and  came  dashing  toward  me 
at  full  speed.  I reached  out  my  hand,  and  he 
missed  it.  He  could  not  stop,  but  circled  off 
and  returned  with  wonderful  velocity.  Again 
I reached  out  my  hand,  he  caught  it  with  a hard 
sailor’s  grasp,  kept  on  his  way,  dragged  me  out 
19 


218 


PICTURES  OP  SLAVERY. 


of  the  water,  and  both  of  us  were  sqoii  safely 
rolling  over  on  the  hard  ice.  I shall  ever  owe 
him  a debt  of  gratitude. 

. III.  A Spirited  Colt. — If  my  youthful  readers 
will  examine  a map  of  Maryland,  they  will  see 
that  from  Cape  Charles  to  Cape  Henlopen,  there 
are  numerous  small  islands  between  the  ocean 
and  main-land.  The  “Beach,”  as  it  is  called, -is 
mostly  barren,  producing  little  else  than  myrtle 
bushes,  dwarf  trees,  and  a sickly-looking  marsh 
grass.  Farmers  on  the  main  often  send  to  this; 
place  their  infirm  mares,  whose  young  are  left 
to  bask  in  the  sunshine,  or  cower  before  a driv- 
ing snow  without  shelter  or  protection,  and  to 
spend  their  days  in  hearing  the  eternal  roar, 
of  the  ocean.  These  were  at  one  time  owned 
by  a stock  company,  and  when  old  enough  werej 
caught  and  tamed.  They  are  called  “Beach! 
ponies,”  and  are  about  the  size  of  the  Shetland 
pony,  but  more  beautiful  in  form  and  appear- 
ance. They  are  hardy  little  animals,  and  of 
wicked  dispositions. 

My  father  bought  one,  and  I claimed  him  as 
my  own.  I kept  him  very  fat,  and  had  but 
little  for  him  to  do.  A hill  from  eight  to  ten 


PERSONAL  INCIDENTS. 


219 


feet  high  stood  on  the  road-side,  near  my  father’s 
house.  While  riding  my  colt,  one  beautiful  after- 
jnoon,  the  bridle  came  off,  but,  supposing  the 
i animal  would  keep  the  main  road  to  his  stable, 
I felt  no  alarm.  But  instead  of  doing  as  I ex- 
pected, he  deliberately  turned  out  of  the  road, 
went  to  the  hill  and  jumped  off,  throwing  me 
over  his  head,  and  causing  me  to  turn  a very 
undesirable  summerset.  Although  I fell  on  my 
hack,  I sustained  no  injury. 

IV.  The  Fox-hunt. — Fox-hunting  is  one  of  the 
chief  sports  in  some  parts  of  the  South.  A man 
who  keeps  a pack  of  hounds,  and  entertains  his 
fellow-sportsmen,  is  considered  no  mean  fellow. 
Many  a poor  slave  has  been  sold  to  feed  dogs 
and  keep  up  incidental  expenses.  There  is  a 
great  deal  of  fun  and  excitement  in  a fox-chase 
for  those  who  glory  in  earthly  things.  My  first 
and  last  fox-hunt  occurred  in  my  teens.  A gen- 
tleman in  the  neighborhood  who  was  an  accom- 
plished hunter,  and  owned  a fine  pack  of  hounds 
and  ahorse  thoroughly  trained  to  the  chase,  gave 
me  an  invitation  to  accompany  a large  party  on 
a hunt.  As  I was  a green-horn  in  the  business, 
and  as  my  Beach  pony  was  also  untutored,  he  prof- 


220 


PICTURES  OF  SLAVERY. 


fered  me  his  well-broken  horse  and  rode  mine. 
I shall  never  forget  the  appearance  of  his  horse. 
He  was  a tall  white  animal,  with  a gentle  sleepy 
look,  and  seemed  to  take  no  interest  in  what  was 
going  on.  It  was  a cold,  clear,  frosty  winter  morn- 
ing on  which  the  hunt  took  place.  A number 
of  gentlemen  were  in  company  with  their  hounds 
and  horses.  Mr.  Boice  (the  name  by  which  I 
shall  designate  the  owner  of  the  horse  I rode) 
was  the  master-spirit.  The  hounds  were  frantic 
with  delight.  The  horses  snuffed  in  the  bracing 
air,  and  threw  it  out  in  puffs  of  smoke.  The 
merry  laugh  and  joke  passed  round  among  the 
gentry.  I confess  I was  happy,  for  then  I s;nv 
nothing  wrong  in  the  sport.  I was  the  only  boy 
in  the  company,  and  was  rather  petted  by  the 
old  friends  of  my  father.  Moreover,  they  antici- 
pated some  rare  sport  from  me,  in  case  a fox 
should  be  started.  As  for  my  little  pony,  he  was 
all  on  fire.  Sometimes  he  would  go  sideways, 
and  sometimes  backwards.  He  was  rather  hard' 
to  manage.  The  horse  I rode  seemed  to  take 
less  interest  in  the  whole  scene  than  the  other 
animals.  I felt  perfectly  safe  on  his  back.  We 
started  and  rode  about  two  miles,  crossed  one  of 


♦ 

PERSONAL  INCIDENTS.  221 

he  turned-out  fields,  which  are  very  common  in 
■ lave  States,  and  then  passed  through  a pine 
hicket,  and  arrived  at  the  border  of  a dense 
wamp.  Mr.  Boice  then  blew  up  the  hounds, 
tnd  the  leading  dog  plunged  into  the  jungle. 
The  horsemen  arranged  themselves  along  the 
wamp.  My  position  was  about  the  centre.  It 
vas  my  intention,  if  a fox  should  be  started,  to 
keep  in  the  rear,  and  take  a lesson  from  the  old 
[sportsmen.  My  horse  seemed  to  droop,  now 
md  then  working  his  ears.  Not  more  than 
fifteen  minutes  had  expired  when  the  leading 
dog  began  to  bay,  the  sounds  coming  in  quick 
succession.  ' Mr.  Boice  gave  notice  that  a fox 
was  up,  and  to  keep  a sharp  look-out,  as  he 
would  pass  by  us.  My  sleepy  horse  became 
suddenly  transformed  into  life,  his  head  erect, 
and  his  body  quivering  with  excitement.  To 
my  surprise  the  fox  passed  almost  under  his 
heels;  but  the  animal  did  not  move.  The  lead- 
ing dog  came  on,  and  all  the  rest  struck  in  at 
full  bay.  My  horse  held  on  till  the  dogs  passed ; 
then  in  a moment  he  wheeled,  and,  like  a fiery 
racer,  regardless  of  me,  dashed  on  after  the 
hounds,  leaving  my  companions  far  in  the  rear. 
19* 


* 

222  PICTURES  OF  SLAVERY. 

I found  I should  have  to  let  go  the  bridle,  whic 
I did,  and,  with  both  hands,  held  on  by  tb 
pommel  of  the  saddle.  When  I came  to  th 
old  field,  it  almost  seemed  to  me  that  the  hors 
flew.  The  wind  whistled  and  roared  in  my  ear* 

I thought  to  myself:  “What  shall  I do  when 
come  to  the  oak  woods?”  I was  trembling  wit] 
fright,  for  I expected  to  be  killed.  He  enters 
the  woods,  and  wildly  dashed  through  them 
jumping  old  trees,  and  winding  around  others 
He  would  actually  accommodate  his  body  to  mi 
circumstances,  and  dodge  limbs  to  keep  mt 
from  being  hurt,  so  well  did  he  understand  the 
danger  of  hunting.  He  ran  thus  two  or  three 
miles,  when  the  dogs  lost  the  fox  in  a swamp, 
The  rest  of  the  hunters  came  up,  and  I dis- 
mounted amid  the  jokes  of  my  old  friends.; 
Glad  that  I was  not  killed,  I fully  determined- 
never  to  hunt  the  fox  again. 

V.  Peril  from  Dogs. — A morbid  love  for  dogs 
pervades  all  classes  of  our  community.  It  has 
been  computed  that  the  annual  cost  of  these 
animals  to  the  nation  is  $9,000,000,  not  in- 
cluding in  the  calculation  the  loss  occasioned 
by  their  destruction  of  sheep,  which  is  immense. 


PERSONAL  INCIDENTS. 


223 


riiree-fourths  of  all  the  dogs  in  our  country  are 
Av  holly  unnecessary  for  any  purposes  of  security 
■ ir  utility. 

In  the  hot  month  of  July,  while  travelling 
on  the  public  road,  I was  once  bitten  above  the 
knee  by  a large  mastiff.  The  wound  was  a 
terrible  one,  and  the  season  of  the  year  increased 
my  suffering.  I was  laid  up  for  six  weeks,  and 
; narrowly  escaped  being  a cripple  for  life.  But 
for  a kind  Providence,  mortification  of  the  limb 
might  have  ensued,  and  resulted  in  my  death. 

While  conversing  with  a friend,  several  years 
ago,  a large,  yellow  dog  approached  me.  I 
drove  him  from  the  house,  and  almost  as  soon 
as  he  had  got  outside,  he  bit  two  dogs.  The 
alarm  was  given,  and  the  cry  of  “Mad  dog!” 
rang  on  the  air,  causing  mothers  to  call  in  their 
children  and  close  the  doors.  I took  my  gun 
and  foolishly  pursued  the  animal  alone.  I 
followed  him  to  the  woods,  and  came  up  to  him 
sooner  than  I expected.  In  a raging  fit  he 
sprang  toward  me,  but  stopped,  before  he  reached 
me,  to  snap  at  or  bite  himself.  I had  only  time 
enough  to  raise  my  gun  and  fire  at  his  head  as 
he  turned  his  face  toward  me  for  the  attack. 


224 


PICTURES  OF  SLAVERY. 


The  shot  took  effect  in  his  forehead.  But  hie  15 
skull  was  too  thick  to  be  seriously  injured;  the  16 
wound  seemed  merely  to  stun  him  for  a moment.  1 
and,  foaming  with  rage,  he  turned  and  ran 
under  a house  close  by.  I stooped  down  to! 
look  for  him,  and  there  he  was,  only  a few  feet1 
distant,  looking  me  in  the  face,  his  eyes  glaring 
like  balls  of  fire.  To  this  day  I condemn  my- 
self for  this  uncalled-for  exposure  of  my  life. 

SLAVERY  AND  REVIVALS. 

By  a revival  of  religion  I mean  a more  than' 
ordinarily  gracious  outpouring  of  the  Holy 
Spirit  upon  an  individual,  or  church.  A revival 
is  to  the  moral  and  religious  world  what  an 
earthquake  is  to  the  natural  or  physical  worlds 
During  its  continuance,  churches  are  revived,' 
many  worldly  persons  become  thoughtful  about  I 
eternal  realities,  and  others  are  truly  converted 
to  Christ.  I have  been  honored  by  the  blessed 
Redeemer  in  conducting  several  of  these  revivals 
both  among  white  and  colored  persons.  Young 
converts,  warm  in  their  first  love,  never  defend  i 
slavery.  They  feel  that  they  want  to  elevate 
all  classes  of  men.  It  is  the  old  professors,  that 


SLAVERY  AND  REVIVALS. 


225 


■ive  succeeded  in  hardening  their  hearts,  who 
■e  in  favor  of  slavery.  My  observations  lead 
e to  conclude  that  not  more  than  one  out  of 
re  persons,  who  profess  to  be  converted  in  the 
ave  States,  continues  to  adorn  his  profession 
ith  good  works.  Many  remain  in  the  church 
ily  a few  months,  or  at  most  but  one  or  two  years. 

' slaveholders,  they  generally  feel  some  scruples 
bout  holding  their  slaves  in  bondage.  If  they 
?fuse,  like  Pharaoh,  to  let  God’s  people  go, 
leir  hearts  become  hardened,  and  they  finally 
;ttle  down  as  mere  professors  of  religion,  or 
:ave  the  church  altogether.  They  will  back- , 
ide,  if  young  men,  unless  they  engage  in  some 
idustrial  occupation;  and  one  of  the  hardest 
issons  in  the  world  for  men  to  learn  who  have 
een  brought  up  to  no  business,  is  to  acquire 
be  habit  of  labor.  Many  of  our  revivals  ought 
ot  to  be  published  till  twelve  months  after 
ate.  In  fact,  some  of  our  most  prudent  and 
boughtful  preachers  have  been  so  disgusted 
-ith  flaming  revival  notices  in  the  “ Christian 

• 

idvocate  and  Journal,”  as  to  get  on  the  other  ex- 
reme,  and  write  no  accounts  whatever.  Many 
f the  reported  converts  are  campaigners,  pro- 


226 


PICTURES  OF  SLAVERY. 


fessing  religion  at  nearly  every  camp-meeting  ai 
protracted  meeting  in  their  vicinity.  Preache 
who  insist  on  a strict  moral  life,  on  dealing  just 
in  business  transactions,  and  being  truthful  in  o 
words,  self-denying  in  our  lives,  and  liberal  a 
cording  to  the  ability  given  us,  are  greatly  unde 
valued  among  us.  The  pastor  who  tries  to  get  1 
Sunday-schools  and  Bible-classes,  and  to  inspi 
a taste  for  sound  literature,  is  frequently  co:j 
sidered  a “ dry  stick.”  But  he  who  cares  litt 
for  these  things,  but  can  shout  aloud  and  ejaci 
late  “ Glory  !”  as  unctuously  as  the  politician  h 
“ Hurrah !” — he  who  beats  the  Bible  and  stamj 
lustily  in  the  pulpit,  is  supposed  by  many  to  t 
full  of  the  Holy  Ghost.  I have  always  foun 
it  easier  to  get  up  a “ shout”  than  a Bible-clasi 
I am  not  opposing  “ shouting,”  as  the  result  0; 
the  Holy  Spirit’s  influence  on  the  heart.  Bu 
it  does  not  always  indicate  genuine  feeling.  1 
brother  who  was  shouting  and  jumping  witl 
apparent  earnestness,  was  approached  and  askec 
by  another  brother  if  he  wks  happy.  “Oh,  no !’ 
Tie  replied.  “ Why,  then,  do  you  jump  and  shoul 
so  V He  answered  that  he  did  it  “ to  gel 
happy.”  He  used  it  as  a “ means  of  grace.”  1 


SLAVERY  AND  REVIVALS. 


227 


bve  never  yet  found  affected  happiness  set 
rwn  in  the  Bible  as  a means  of  grace.  Slavery 
tervates  body  and  mind,  and  has  a tendency 
t create  in  the  mind  aversion  to  habits  of  close 
fought  and  study.  It  seeks  periodical  ex- 

■ I 

irtement.  Our  converts,  however  good,  bad, 
<■•  indifferent,  are  on  a par  with  those  of  other 

i “nominations.  I never  knew  one  of  them  to 
“ rejected  when  seeking  admission  into  other 
[lurches.  Slavery  destroys  more  than  half  of 
le  fruits  of  genuine  revivals.  It  seeks  and 
iquires  nothing  but  elementary  and  abstract 
reaching.  It  is  opposed  to  progress,  and  to 
fersonal  effort  to  attain  perfection.  When  you 
[rant  to  denounce  sin,  you  must  go  to  Adam 
nd  Eve,  and  to  the  Jews  in  the  wilderness, 
fou  must  be  careful,  however,  when  slaves  are 
•resent,  how  you  talk  about  Pharaoh  making 
laves  of  the  Hebrews,  and  refusing  to  let  the 
•eople  leave  Egypt.  At  any  rate,  you  must 
nake  no  direct  application  of  the  subject.  To 
pply  the  morality  of  the  Bible  to  American 
•olitics,  would  blow  up  the  reputation  of  any 
•readier.  He  may  know,  but  he  must  not 
iffirm,  that  his  official  members  spend  money 


22S 


PICTURES  OF  SLAVERY. 


liberally  to  buy  votes  directly  or  indirectly, 
may  preach  as  much  as  he  pleases  agaii 
French  and  Austrian  politics.  I once  heart 
minister  in  the  pulpit  say  that  the  head  of  eve 
king  in  Europe  ought  to  come  off.  And  t 
sentiment  was  received  with  delight.  You  ml 
even  preach  against  a certain  Austrian  geneil, 
who  publicly  whipped  the  wives  and  daughtc 
of  Hungary,  and  you  will  be  applauded.  B 
you  must  not  dare  to  hint  that  it  is  wrong 
America  to  strip  a woman  and  cowhide  h 
because  she  is  restless  under  slavery.  If  i 
Italian  prince  confines  a man  in  prison  fr 
reading  the  Bible,  you  can  get  up  an  indignatu 
meeting,  especially  in  Baltimore,  that  wi 
astonish  mankind.  But  to  deprive  millions  c 
colored  Native  American  citizens  of  equivalei 
privileges,  is  a virtue  of  the  highest  order.  Tli 
preacher,  to  be  popular,  must  flatter  church  an 
state,  especially  the  state.  Fie  must  proclaii 
that  this  is  the  greatest  and  freest  nation  o 

•eft 

the  globe.  It  can  be  said  truly  that  men  i: 
this  country  have  more  liberty  to  buy  and  sell 
and  whip  men,  women,  and  children,  than  i] 
any  other  country,  civilized  or  savage.  II 


EDUCATION  OF  YOUTH. 


229 


Napoleon  III.  were  to  cause  to  be  sold  annually 
LOO, 000  Frenchmen  at  public  auction,  and  have 
them  handcuffed  and  driven  like  cattle  to  dif- 
ferent parts  of  France,  his  throne  would  be 
lulled  down  sooner  than  it  took  the  allied 
lowers  to  blow  up  Sebastopol.  If  the  Pope 
vere  to  sell  at  public  auction,  in  Rome,  100,000 
Italians  yearly,  the  Vatican  would  tremble  to 
ts  foundations.  As  a general  thing,  the  re- 
Igion  of  slaves  is  an  A,  B,  C religion ; and, 
Rough  the  great  and  merciful  Redeemer  saves 
nany  of  them  in  their  infantile  development, 
vet  this  affords  no  excuse  to  those  who  keep 
' hem  in  that  state. 

rHE  MORAL  AND  RELIGIOUS  EDUCATION  OF 
CHILDREN  AND  YOUTH. 

White  children  in  the  South  are  almost  ex- 
clusively nursed  by  slaves.  A parent ' thus 
Addresses  her  child : “ Mary,  child,  you  must 
lot  be  kissing  that  black  nigger,!  Bet,  why 
lo  you  let  that  child  kiss  you?  Go  along,  this 
moment,  and  wash  its  face,  for  the  child  shall 
not  kiss  me  after  she  has  been  kissing  you, 
20 


i* 


230 


PICTURES  OF  SLAVERY. 


unless  her  face  is  washed.”  Thus  endeth  the 
first  lesson  on  caste. 

The  only  way  slaves  can  get  along  pleasantly, 
both  with  parents  and  children,  is  to  flattei 
both.  The  self-will  and  vanity  of  children  are 
stimulated  from  the  beginning.  Even  aged 
slaves  are  great  flatterers  of  their  mistresses  and 
masters.  Slavery  stimulates  to  excess  the  love' 
of  power,  of  ease,  of  applause,  and  of  money, 
and  aggravates  licentious  passion  — the  very 
tendencies  that  should  be  most  repressed  in 
youth.  There  are  virtuous  young  men  in  the 
South;  but  their  virtue  is  due  solely  to  the 
intense  watchfulness  of  parents  and  sisters. 
There  is  no  need  of  French  pictures  and  obscene 
books  to  corrupt  youth  in  the  South.  The, 
living  pictures  are  the  slaves.  I have  often' 
been  ashamed  and  astonished  at  some  professed 
Christian  parents,  who  would  have  thought 
themselves  unfit  for  decent  society  if  obscene 
prints  were  suspended  in  their  parlors;  and 
yet  who  in  summer  would  dress  up  large  colored 
boys  and  girls  in  a simple  tow-linen  shirt,  who, 
in  this  costume,  would  play  with  their  white 
children.  White  boys  or  girls  coming  on  the 


NEGRO  INSURRECTIONS. 


231 


plantation  thus  dressed  would  have  been  driven 
iff.  The  white  children  necessarily  listen  to 
conversations,  and  witness  familiarities  among 
slaves,  that  they  should  never  hear  or  see. 
Many  religious  parents  try  to  keep  their  chil- 
dren from  the  quarters ; but  it  is  a hard  matter. 
Slaves  often  glory  in  corrupting  the  children 
of  their  owners.  They  learn  them  frequently 
to  swear,  to  chew  tobacco,  to  drink  rum;  and 
pollute  their  imaginations.  In  my  opinion, 
eighty  out  of  one  hundred  of  the  most  religious 
families  in  the  South  have  bad  women  con- 
nected with  their  household,  in  the  persons  of 
their  female  servants.  Yet  this  horrid  system 
is  considered  so  sacred  that  it  must  not  be  ex- 
posed. Every  man,  from  Maine  to  Oregon, 
who  defends  and  apologizes  for  the  system  will 
partake  of  its  punishment  in  the  future  world, 
as  well  as  the  slaveholders  themselves. 

NEGRO  INSURRECTIONS. 

As  a rule,  I have  no  faith  in  negro  insurrec- 
tions. A few  well-authenticated  ones  have 
occurred ; but  nineteen  out  of  twenty  rumors  are 
false.  1 have  lived  through  two  of  these  insur- 


232 


PICTURES  OF  SLAVERY. 


rectious,  and,  if  I had  not  witnessed  the  fea:  (!■ 
and  cowardice  of  men  of  the  highest  standing, 
could  not  have  believed  that  such  could  be  tfc  if? 
fact.  There  are  men  in  the  slave  States,  wb 
neither  fear  God  nor  regard  the  white  man,  tin  jfl 
act  like  nerveless  women  at  the  very  mentio  « 
of  a slave  insurrection.  Their  imaginations  tak 
fire,  and  they  see  a “Nat  Turner”  in  ever! 
negro  boy.  On  the  merest  rumor,  many  of  th 
negroes  are  taken  up  and  beaten  unmercifully 
and,  for  the  sake  of  being  let  down,  confess  t< 
any  lie  that  may  be  suggested;  just  as  the  poo 
creatures  of  New  England  confessed  to  witch 
craft  in  order  to  mitigate  their  punishment1 
The  order  of  proceeding  is  about  as  follows: 

Somebody  starts  a report  that  “the  niggers 
are  going  to  rise.”  Messrs.  Scared-to-death  & Co,! 
take  up  servant  Bob,  strip  off  his  shirt,  make 
him  “hug”  a tree,  and  then  tie  him  in  that 
position.  Mr.  Stonyhead  steps  forward:  “Did: 
you  hear  Bill  Black  say  that  the  niggers  were 
going  to  rise  and  kill  the  whites?”  “No,  sir.” 
“You  lie,  you  rascal!”  Click!  click!  click!  goes 
the  cowhide ; the  blood  flows,  and  the  boy  writhes 
in  agony  at  every  stroke.  “ Now  confess,  you 


NEGRO  INSURRECTIONS. 


233 


:jg.”  “Oyes,  Massa!  0,  let  me  down,  Massa ! 
.id  I will  confess.  Bill  did  say  to  me  that  the 
.iggers  were  going  to  rise.”  Away  they  go  after 

Iill.  He  is  caught,  and  a rope  is  adjusted 
■ound  his  neck.  In  vain  he  protests  his  inno- 
ence;  he  is  hung  up  to  the  nearest  tree  just  like 

I dog,  with  no  semblance  of  a trial.  It  is  a 
ear  case  of  downright  murder.  When  the 
xcitement  dies  away,  and  conscience  upbraids, 
he  men  feel  ashamed  of  themselves. 

If  a colored  preacher  or  intelligent  free  negro 
iains  the  ill-will  of  a malicious  slave,  all  the  latter 
las  to  do  is  to  report  that  said  preacher  had 
ttempted  to  persuade  him  to  “rise,”  or  to  run 
.way ; and  the  poor  fellow’s  life  may  pay  the 
orfeit.  Indeed,  the  white  man  who  is  known 
o be  opposed  to  slavery  is  in  the  same  danger, 
f he  reproves  a vicious  slave  for  swearing  or 
Irunkenness.  Imaginary  is  as  terrible  as  real 
uffering.  It  is  not  to  be  denied  that  there  is -a 
rast  amount  of  uneasiness  among  the  white 
>opulation  of  the  South  from  fear  of  the  negroes, 
md  the  negroes  suffer  an  equal  amount  from 
ear  of  the  whites.  It  is  a fact  that  the  reign  of 
error  has  already  commenced  in  the  South. 
20* 


2 SI- 


PICTURES  OF  SLAVERY. 


Scenes  of  cruelty  and  torture  are  there  enacte< 
equal  in  character  to  any  enacted  by  th 
authority  of  the  Duke  of  Alva  against  the  Prc  r 
testants  of  Holland.  And  such  scenes  will  con 
tinue  to  increase  so  long  as  the  range  of  cliatte 
slavery  widens.  When  insurrections  shall  occu 
in  the  South,  they  will  take  place,  not  througl 
the  agency  of  Christian  antislavery  men,  bu 
of  political  speakers  and  editors  of  the  press,  who 
in  charging  each  other  with  abolitionism,  shall  b( 
unguarded  in  their  remarks  before  colored  peo- 
ple; for  by  such  means  alone  will  the  latter 
know  and  feel  their  strength.  Indeed,  the  peo- 
ple of  the  South  would  never  know  anything  of 
abolitionism,  were  it  not  for  politicians.  It  is  a 
terrible  thought  that  the  structure  of  Southern 
society,  based  as  it  is  on  chattel  slavery,  rests1 
on  a volcano,  which,  at  some  future  day,  will 
belch  forth  fire  and  brimstone,  and  vomit  rivers 
of  burning  lava,  which  will  sweep  away  the 
cities,  and  devastate  the  plains  of  the  sunny 
South,  unless  the  catastrophe  is  averted  by  timely 
repentance.  We  may  start  back  with  horror 
at  the  thought,  and  smile  on  the  picture  with 
vain  derision ; but  neither  horror  nor  affected 


THE  KICK  COLORED  MAN. 


235 


.erision  will  change  the  eternal  laws  of  right 
- aid  wrong,  or  arrest  the  awful  penalties  that  fol- 
ow  their  violation. 

■p- 

THE  RICH  COLORED  MAH. 

1 

Mr.  Ruskin  was  once  a slave  in  one  of  the 
;ounties  of  the  Eastern  Shore  of  Maryland.  He 
succeeded  in  buying  himself  from  his  master ; and 
being  a man  of  superior  abilities,  and  devoting 
ais  talent  and  energy  to  the  accumulation  of 
money,  became  one  of  the  richest  men  in  the 
county.  I was  informed  that  he  was  a member 
of  the  M.  E.  Church.  He  rode  in  the  same  style 
as  the  richest  white  men ; and  I observed,  for  he 
lived  on  a circuit  adjoining  mine,  that,  when  he 
entered  a store,  the  utmost  respect  was  shown 
him.  The  pro-slavery  portion  of  the  community 
held  him  in  high  esteem.  The  colored  people 
despised  him  heartily;  and  so  did  I.  He  ivas  a 
slaveholder,  and  treated  his  slaves  precisely  as 
his  neighbors  treated  theirs.  He  died  in  1846, 
and  I witnessed  his  funeral  cortege.  His  male 
slaves  brought  up  the  rear,  mounted  on  horses.  It 
was  the  grandest  funeral  procession  that  I saw 
while  in  the  county.  As  the  procession  moved 


236 


PICTURES  OF  SLAVERY. 


along,  I involuntarily  asked  myself  the  question 
whether  his  soul  had  gone  to  heaven ! 

I have  observed  that,  when  colored  men  be 
come  wealthy  in  the  South,  they  take  sides,  in  { 
majority  of  cases,  with  the  whites  against  tin 
oppressed  class  of  their  own  color.  The  pos 
session  of  wealth,  by  such  colored  men,  goes  far 
in  the  South,  to  mitigate  the  rigors  of  color. 

It  is  painful  to  reflect  that  this  man,  after! 
having  tasted  the  bitter  cup  of  slavery  himself, 
should,  in  his  state  of  freedom,  have  become  the1 
oppressor  of  Ms  own  brethren.  This  case,  how-! 
ever,  proves  the  necessity  of  good  laws;  for 
some  men  will  do  any  act,  however  atrocious, 
which  has  the  sanction  of  legal  authority.  The 
white  man  oppresses  the  Indian  and  the  negro. 
The  Indian  enslaves  the  negro.  The  negro | 
sometimes  owns  the  negro;  and,  according  to 
the  testimony  of  slaves  themselves,  he  is  the 
worst  of  masters,  and  the  most  cruel  of  overseers. 
The  minister  of  the  Gospel  who  turns  slave- 
holder is  the  worst  of  slaveholders. 


CHAPTER  XI Y. 


TOBACCO  AND  SLAVERY. 

2 4 

| The  tobacco  plant  is  intimately  associated  in 
lay  mind  with  negro  slavery.  It  is  the  emblem 
f filtb  and  degradation.  Its  cultivation  ex- 
nausts  the  richest  soils,  and  increases  the  price 
if  bread,  which  is  the  staff  of  life.  I have  been 
nformed  that  the  slaves  employed  in  its  culti- 
vation are  worse  treated  than  any  other  class, 
because  more  exposed.  To  the  philanthropist 
md  the  Christian  its  extensive  and  increasing 
lse  is  most  painful  and  alarming.  Its  probable 
lost  to  the  people  of  this  country,  every  year,  is 
lot  far  short  of  $40,000,000,  a sum  sufficient  to 
)ay  the  yearly  tuition  of  every  boy  and  girl, 
vhite  and  black,  throughout  the  United  States 
>f  America.  Its  use  is  not  necessary  to  sustain 
ife,  or  to  promote  health.  If  needed  for  a medi- 
cine, let  it  be  labelled  as  other  poisons.  It  is 
me  of  the  prolific  causes  of  dyspepsia,  the 

(237) 


238  PICTURES  OF  SLAVERY. 

mother  of  “blue  devils,”  suicide,  and  miser  ! 
indescribable.  "We  shall  soon  earn,  by  its  us 
the  inglorious  epithet  of  the  “filthy  nation 
Look  at  our  streets,  hotels,  offices,  stores,  hall 
court-houses,  capitals,  and  churches,  besmeare 
with  the  juice  of  the  vile  weed  ! Even  our  be( 
rooms  and  parlors  are  not  secure  from  the.  evi'. 
The  tobacco-smoker  pollutes  the  pure  air  of  Go 
which  surrounds  him ; he  invades  the  rights  o 
his  neighbors,  and  therefore  should  be  indictabl 
at  common  law.  So  unpleasant  is  the  stenc 
arising  from  the  weed  when  we  are  confined  in  ! 
close  room,  stage-coach,  or  omnibus,  that  I wil 
not  say  that  he  who  uses  it  is  not  a good  mai 
and  a Christian,  but  that  he  would  be  a bette 
man  and  a Christian,  in  every  respect,  withou 
it.  Its  tendency  is  to  kindle  libidinous  passion 
Christian  ministers  should  desist  from  it,  espe 
cially  those  under  fifty  years  of  age.  It  injure.1 
their  health  and  their  usefulness.  Their  labors 
necessarily  tax  the  brain.  They  need  to  carry 
no  additional  weight.  This  habit  lessens  the 
dignity  of  their  office.  It  is  in  very  bad  taste 
for  a minister  of  the  Gospel  to  smoke  in  the 
thoroughfare.  It  demonstrates  to  the  infidel 


TOBACCO  AND  SLAVERY. 


239 


tat  lie  loves  the  things  of  the  flesh,  if  not  of 
le  devil.  It  consumes  time  that  should  be 
bent  in  reading,  in  study,  in  prayer,  and  in 
jpstoral  work.  The  man  who  uses  tobacco  is 
ci  great  danger,  in  time  of  trouble,  of  trusting 
•>  it  for  consolation,  instead  of  looking  to  our 
ord  Jesus  Christ. 

. The  use  of  tobacco  is  driving  men  from  the 
iflerent  churches  on  the  holy  Sabbath.  Many 
mokers  will  not  forego  their  pleasures  long 
pough  to  hear  a sermon ; and  when  they  do 
o to  church,  the  “Amen”  is  the  most  joyful 
art  of  the  sermon,  so  anxious  are  they  to  rush 
ut  and  consume  the  noxious  weed. 

Here  is  a special  argument  addressed  to 
■Iethodist  preachers : The  chewing  of  tobacco 
3 driving  hundreds  of  respectable  people,  and 
ntire  families,  from  the  Methodist  Episcopal  into 
hurches  that  have  pews,  for  our  churches  gene- 
ally  are  free-seated.  Persons  not  members  of 
ur  church  do  not  feel  at  liberty  to  take  seats 
iear  the  pulpit.  They  take  their  seats  near 
he  centre  of  the  church,  or  toward  the  door, 
lere  rowdies  and  tobacco-chewers  congregate, 
,nd  eject  their  filthy  saliva  on  the  floor,  where 


240 


PICTURES  OF  SLAVERY. 


no  gentleman  or  lady  can  kneel  in  prayt 
Decent  persons  become  disgusted  with  sui 
conduct,  and  go  to  churches  where  they  c; 
rent  a pew,  and  thus  shut  out  such  creatures  . 
neither  reverence  the  house  of  God  nor  respe 
the  requirements  of  good-breeding;  and  whei 
their  wives  and  daughters  can  worship  in  son 
cleanliness  and  peace.  To  an  American  Metho; 
ist,  this  is,  in  my  opinion,  the  strongest  argi 
ment  which  can  be  brought  forward  in  favor  c 
pews.  Though  opposed  to  pews  as  a generf 
thing,  yet  I confess,  after  what  I have  seen 
hundred  times  in  our  town  and  country  churcliei 
I can  blame  no  man  for  renting  one.  A sexto 
in  one  of  our  churches  in  town  said  to  me,  afte 
the  service  was  over,  on  beholding  the  floo 
flooded  with  tobacco  juice  : “ How  is  it  that  th< 
very  men  who  treat  our  church  so  badly  neve 
think  of  spitting  on  the  floor  when  they  go  t< 
the  Presbyterian  church  in  this  town?”  Th< 
reason  is  this : They  felt  that  the  pews  wen 
private  property,  and  respected  it  as  they  would 
a man’s  parlor.  But  a free-seated  church  thej 
regard  as  public  property,  and  respect  it  nc 
more  than  they  do  a bar-room  or  court-house. 


TOBACCO  AND  SLAVERY. 


241 


It  is  rumored  that  other  churches  are  adopting 
the  free-seat  plan.  But  mark  what  I tell  you, 
dear  reader ; they  will  soon  abandon  that  plan, 
if  this  nation  continues  to  be  cursed  with  mil- 
lions of  tobacco-chewers  and  snuff-rubbers.  I 
have  seen  the  women’s  side  of  some  country 
churches  horribly  defiled  by  the  spitting  of  snuff 
against  the  wall  and  on  the  floor.  A man  who 
will  deliberately  spit  tobacco-juice  in  a house 
of  prayer,  and  thereby  prevent  others  from 
worshiping  and  conforming  to  the  rules  of  the 
church,  should  be  invited  to  leave,  and  be  re- 
quested not  to  return  until  he  learns  to  behave 
himself  genteelly. 

But  what  shall  I say  of  those  preachers  who 
chew  in  the  pulpit,  and  thus  defile  the  holy  of 
holies ; who  pile  their  cold  “ quids”  under  the 
sacred  desk,  to  the  great  annoyance  of  their 
anti-tobacco  successors?  A fat,  easy,  good- 
natured  brother  preacher  told  me  that  he 
desisted  once  from  its  use ; but  that  he  became 
so  fat  by  abstaining  that  he  could  not  cross  his 
legs,  and  had  to  take  to  the  weed  again.  I 
thought  him  excusable.  The  habit  once  ac- 
quired, becomes  imperious  in  its  demands.  A 
21 


242  PICTURES  OP  SLAVERY. 

man  who  has  never  used  tobacco  can  scarcely 
conceive  of  the  delicious  pleasure  it  affords  its 
votaries.  I once  used  it  myself;  and  though 
several  years  have  elapsed  since  I gave  it  up, 
yet  when  I see  a nice  piece  of  cavendish,  the 
appetite  revives,  and  but  for  a sense  of1  duty, 
would  rather  taste  it  than  strawberries  or  ice- 
cream, of  which,  like  most  people,  I am  very 
fond.  I can  sympathize  with  those  who  have 
the  appetite. 

It  has  been  said  that  “conscience  makes 
cowards  of  us  all;”  certainly  tobacco  makes 
beggars  of  all  that  use  it.  White  and  colored 
here  occupy  common  ground.  It  is  a universal 
leveller.  See  that  proud  slaveholder,  as  he 
rides  through  his  fields.  He  has  forgotten  his 
tobacco.  He  searches  his  pockets  in  vain.  He 
determines  to  fast  for  once ; but  his  resolution 
soon  fails  him.  He  calls  for  Pomp,  and  begs  a 
piece  of  his  common  weed.  Perhaps  he  literally 
bites  it  off  with  his  teeth.  It  is  true  that  it 
does  not  taste  like  his  best  Richmond  cavendish ; 
but  it  is  better  than  none.  He  throws  a ten- 
cent  piece  to  Pomp,  and  the  poor  fellow  is 
pleased  with  the  double  honor  conferred  on 


TOBACCO  AND  SLAVERY. 


243 


him,  kind  words  and  money  from  his  master. 
I suppose  that  the  800,000  members  of  the  M. 
E.  Church  annually  spend  $500,000  for  tobacco. 
One  brother  told  me  that  his  cigars  had  cost  him 
as  high  as  $100  a year.  Poor  men  frequently 
spend  for  this  luxury  five,  ten,  and  twenty  dol- 

a 

liars  a year.  I judge  that  at  least  6000  slaves 
are  owned  by  members  of  the  M.  E.  Church; 
these,  at  $500  each,  would  amount  to  $3,000,000. 
The  sum  of  $500,000  will  buy  1000  of  these 
poor  creatures,  many  of  them  our  brethren  and 
sisters  in  Christ. 

It  is  said  that  not  a single  preacher  in  the 
Irish  Methodist  Conference  uses  tobacco.  I 
hope  this  Conference  will  send  us  a deputation 
to  preach  repentance  on  this  subject.  Hundreds 
annually  perish  from  the  effects  of  the  insidious 
weed,  who  have  never  suspected  the  cause  of 
their  decline.  The  time  will  come,  I think, 
when  the  merciful  Redeemer  will  raise  up  men 
who  will  go  through  our  land,  and  preach 
against  tobacco  as  they  have  preached  against 
intemperance.  A vast  amount  of  property  is 
annually  destroyed  through  carelessness  in  the 
use  of  pipes  and  cigars.  Hear  me,  my  friends, 


244 


PICTURES  OF  SLAVERY. 


for  my  cause,  and  your  cause — the  cause  of 
sweet  breath  and  of  sweet  sleep. 

REVIVALS  AMONG  OUR  COLORED  FRIENDS. 

On  every  circuit  I travelled,  I made  it  a mat- 
ter of  conscience  to  attend  to  the  colored  friends 
— these  poor  sheep  in  the  wilderness.  Many 
of  them  are  taken  in  church  without  baptism. 
I generally  called  their  attention  to  this  ordi- 
nance, and  have  baptized  as  many  as  forty  at  a 
time,  some  of  whom  had  been  members  of  the 
church  for  years.  On  a certain  circuit,  in  the 
early  part  of  my  ministry,  I promised  to  hold  a 
protracted  meeting  for  our  colored  brethren  at  a 
specified  time.  When  the  period  rolled  round,  it 
found  me  unable  to  walk  and  confined  to  my  room 
with  inflammatory  rheumatism.  The  ground 
was  covered  with  snow.  My  boarding-bfuse 
was  not  far  from  the  church.  The  night  came.; 
The  congregation  wras  waiting.  Two  of  the 
sable  brothers  came  to  see  me.  When  they! 
saw  my  affliction,  they  were  cast  down.  The 
disappointment  was  great.  I was  responsible 
for  their  meeting.  I was  not  fit  to  leave  my 
room;  but,  seeing  their  disappointment,  I told 


THE  YOUA'G  PREACHER. 


245 


hem,  if  I could  be  taken  to  church,  and  seated 
n a chair,  I would  try  and  preach.  They 
iffered  to  take  me  in  their  arms.  I accepted; 
md  accordingly  was  gently  conveyed  to  the 
muse  of  the  Lord,  placed  in  a chair,  and 
^reached.  And  thus  was  I taken  to  and  from 
he  church,  night  after  night,  in  the  arms  of  these 
brethren.  Many  professed  religion;  and  I trust 
:hat  eternity  will  disclose  some  good  results  from 
r.hat  meeting. 


‘ THE  YOUNG  PRESBYTERIAN  PREACHER. 

Within  the  bounds  of  a circuit  I once  travelled 
was  a Presbyterian  Church.  The  congregation 
had  been  without  a pastor  for  some  time. 
Eventually,  a young  man  belonging  to  the  New 
School  was  called,  and  commenced  his  labors 
among  them.  Things  went  very  smoothly  for  a 
little  while.  In  the  simplicity  of  his  first  love 
and  zeal  for  Christ,  the  young  man  thought  that 
he  ought  to  seek  to  benefit  all  classes  in  the 
neighborhood.  After  laboring  in  the  morning 
of  the  Sabbath  with  the  white  part  of  his  flock, 
he  set  apart  the  afternoon  for  the  instruction  of 
colored  children,  that  were  roving  over  the 
21* 


246 


PICTURES  OF  SLAVERY. 


neighborhood,  and  growing  up  like  the  colts  oi 
wild  asses.  The  children  were  delighted,  and  i 
flourishing  Sabbath  School  was  soon  in  operation 
The  young  man’s  heart  was  cheered  at  the  pros 
pect  of  doing  good.  But,  alas,  for  him  and  hi; 
school!  Soon  the  cry  was  started  that  he  was! 
an  abolitionist.  The  clouds  gathered  darkl) 
above  his  head ; the  lightnings  flashed,  and  the 
rumbling  of  thunder  was  heard  in  the  distance. 
The  poor  fellow’s  heart  was  sad.  I suppose  he 
had  heard  that  I had  got  up  a Sabbath  School 
for  the  colored  people  on  my  own  circuit.  He 
came  to  me  with  his  troubles.  I loved  him  and 
sympathized  with  him  from  that  hour.  I told 
him  not  to  surrender.  He  had  said  nothing 
against  slavery,  and  perhaps  the  storm  might 
blow  over.  But  it  continued  to  increase,  and 
the  young  man  gave  up  the  school,  as  his  own 
members  would  not  sustain  him.  Soon  after,  he 
resigned  his  charge.  If  he  had  been  a foreign 
missionary , and  if  tire  Roman  Catholics  had  broken 
up  his  school,  the  circumstance  would  have  been 
rung  through  all  the  church  papers.  0 slavery! 
slavery ! the  half  has  not  been  told  concerning 
thee ! Thou  hidest  thyself  in  darkness ! Thou 


THE  YOUNG  PREACHER. 


247 


latest  the  light ! But  the  light  will  come,  if  it 
ias  to  come  in  balls  of  fire  from  heaven. 

On  this  same  circuit  I got  up  a colored  school, 
[t  was  not  popular.  It  added  nothing  to  my 
acceptability.  If  I were  a healthy,  effective  man 
in  this  Conference,  I would  not,  as  I have  never 
done,  refuse  to  go  to  any  circuit  within  its 
bounds;  but  I would  define  my  position  on 
slavery  to  my  elder  or  Bishop.  If  sent  among 
a slaveholding  community,  I would  tell  the 
steward,  on  my  arrival,  that  I believed  slavery 
a sin,  and  should  advocate  my  sentiments 
privately  among  the  members  of  the  church, 
and  seek,  wherever  practicable,  to  establish 
schools.  Should  the  members  reply  that  I could 
not  be  their  preacher  on  these  conditions,  I 
should  ask  to  be  removed  to  free  territory.  If  my 
request  were  not  granted,  I would  ask  for  a 
transfer  to  Wisconsin,  Iowa,  Nebraska  or  Min- 
nesota, where  I would  live  in  a log  cabin,  eat 
“ corn-dodgers,”  bear-meat,  and  be  a free  man, 
and  preach  a free  Gospel  to  rich  and  poor,  white 
and  colored.  I would  much  prefer  this  to  a good 
salary  and  a fine  table,  with  a padlock  on  my 
mouth.  If  a man  embraces  a certain  doctrine  or 


243 


PICTURES  OF  SLAVERY. 


opinion,  and  cannot  utter  his  sentiments  t 
another,  he  has  within  him  a fire  that  more  c 
less  consumes  his  happiness.  I don’t  believe  tha 
any  conscientious  antislavery  minister  can  b 
happy  in  a slave  State.  He  is  constantly  bt 
holding  offences  which  he  cannot  rebuke.  1 
temperance  man  sees  drunkenness  everywhere 
but  in  every  State  of  the  Union  he  can  give  ven 
to  his  feelings  by  public  speeches  against  it,  ant 
thus  relieve  the  heavy  pressure  of  responsibility 
he  feels  in  relation  to  that  particular  evil 
Alas,  how  different  is  it  with  the  question  of 
slavery! 

THE  KIDNAPPER. 


A kidnapper  is  a stealer  of  men.  He  deals  in 
human  flesh,  and  differs  from  the  negro-buyer 
thus:  the  former  pays  nothing  for  his  human 
chattels,  while  the  latter  does.  The  kidnapper 
is  despised  by  all  classes  in  the  South.  The 
slaveholder  hates  him,  for  the  fellow  may  steal 
his  human  property.  The  slave  fears  him  as  a 


devouring  lion. 


The  free  negro  dreads  him  as 


his  greatest  enemy,  for  his  operations  are  prin- 
cipally confined  to  this  class,  who  have  less 


SLAVERY,  AND  HORSES  AND  COWS.  249 

ower  to  punish  him  than  the  master  of  slaves. 
Even  those  reverend  divines  who  contend  that 
javery  is  right  condemn  kidnapping.  Thou- 
ands  of  free  colored  people  have  been  reduced 
o slavery  by  this  blood-thirsty  wolf.  It  is  to 
ie  feared  that  many  persons,  who  prowl  about 
he  borders  of  the  free  and  slave  States,  per- 
uading  slaves  to  run  off,  are  kidnappers  in  dis- 
guise. "VYhat  produces  kidnappers?  What 
nakes  the  business  profitable  ? Chattel  slavery ! 
'f  no  person  bought  or  held  slaves,  the  kid- 
lapper  would  have  no  market  for  his  chattels, 
md  his  occupation  would  cease  as  a natural 
consequence.  The  fact  that  such  a class  of  men 
exists  in  any  society  is  proof  positive  of  deep 
corruption  in  that  society. 

SLAVERY,  AND  HORSES  AND  COWS. 

“ The  merciful  man  is  merciful  to  his  beast.” 
The  lower  counties  of  the  Eastern  Shore  of 
Maryland,  and  the  southern  counties  of  Dela- 
ware, are  the  purgatory  of  horses  and  cattle. 
The  sufferings  endured  by  these  dumb  animals 
from  various  causes  is  immense. 

1st.  From  the  want  of  shelter  during  the 


250 


PICTUBES  OF  SLAVERY. 


fall,  winter,  and  early  part  of  spring.  A ft 
wealthy  and  scientific  farmers,  of  late  yeai 
have  taken  great  pains  with  their  stock,  ai 
provided  their  beasts  with  close  and  war 
stables;  but  these  are  the  exceptions  to  tl, 
rule.  I have  seen  cattle  along  the  corners  ( 
the  fence  shivering  and  trembling,  and  near": 
drawn  doable,  from  exposure  to  the  north-ea, 
wind  and  rain. 

2d.  For  want  of  food.  Better  keep  one  wel 
fed  cow  than  six  half-starved  ones.  Whe; 
spring  arrives,  it  finds  them  feeble;  the  youm 
grass  often  proves  their  death,  and  they  becom 
food  for  the  vultures.  The  cows  are  badkj 
milked.  This  is  the  process : A colored  womap 
and  a boy  go  to  the  cow-pen.  The  woman  seti 
her  bucket  on  one  side,  takes  a cup,  and  strips  on 
tit  at  a time,  very  slowly.  The  boy  stands  off 
holding  the  calf  by  a rope  around  its  neck 
When  the  milk  ceases  to  flow,  the  calf  is  per- 
mitted to  approach  the  cow  in  order  to  get  her 
milk  down.  The  calf  is  then  pulled  off,  and  the 
woman  proceeds.  For  weeks  the  calf  is  per- 
mitted to  suck  its  dam  at  the  time  of  milking. 
The  result  is,  the  cow  soon  goes  dry. 


MOB  LAW. 


251 


3d.  From  the  cruelty  of  slaves.  Slaves  are 
nted  for  their  cruelty  to  horses,  mules,  and 
c.en;  at  least,  this  is  my  experience.  They  are 
\ry  kind  to  dogs,  and  their  own  pigs.  I have 
sen  slaves  heat  oxen  for  the  mere  pleasure  of 
i Free  negroes  are  as  kind  to  animals  as  white 
len.  Slavery  is  a cruelty  inflicted  by  the  mas- 
tr  on  the  slave;  and  cruelty  begets  cruelty, 
'he  slave  cannot  retaliate  on  those  above  him; 
b therefore  gratifies  his  vengeance  on  those 
imeatli  him  by  nature,  but  not  by  law.  Hav- 
itg  no  motive  to  work,  he  makes  it  his  study  to 
o as  little  as  possible  without  being  punished ; 
id  what  he  does  accomplish,  he  performs  in  as 
ovenly  a manner  as  he  can.  He  often  neglects 
) feed  and  water  the  animals  intrusted  to  his 
are. 


MOB  LAW. 

While  travelling,  last  September,  on  a Bay 
;eamer,  several  well-dressed  and  cultivated 
len  were  near  me  discussing  the  politics  of  the 
ay.  From  the  conversation  I inferred  that  they 
itended  to  support  Mr.  Buchanan.  Only  one 
f them  I knew ; a young  man  of  noble  personal 


252- 


pictures  OF  SLAVERY. 


appearance,  fine  manners,  excellent  educati(,lf 
and  of  a humane  heart.  Though  a slaveholdi .> 
I never  heard  him  charged  with  cruelty  to  hi 
slaves.  His  mother,  wife,  and  sister  are  amof 
the  most  accomplished  ladies  of  his  native  count 
One  of  the  company  remarked  to  the  otht: 
“Have  you  heard  of  the  mobbing  affair  th 
took  place  in  Baltimore  the  other  night?”  T1 
remark  attracted  my  special  attention.  T.1 
speaker  then  stated  that  some  few  men,  su 
porters  of  Mr.  Fremont,  had  held  a meeting 
favor  of  their  candidate,  and  that  a mob  hi 
broken  the  meeting  up,  and  inflicted  some  injui 
on  persons  who  were  present.  This  intelj 
gence  was  received  with  delight  and  approbatic 
by  all  the  company,  except  the  young  man  allude 
to.  One  remarked  that,  if  he  had  been  there,  1 
would  have  made  one  of  the  mob:  “Wouldn 
you  ?”  said  he  to  a person  standing  beside  him.  “ 1 
yes!”  Nearly  all  the  company  uttered  simila 
sentiments : but  when  the  question  came  roun 
to  the  young  man  referred  to,  he  answered  wit! 
emphasis,  “No!”  He  then  arose  to  his  feet,  an( 
said : “ I am  opposed  to  Mr.  Fremont ; but  thos< 
who  support  him  have  as  much  right  as  we  t( 


LAW  AND  LAWYERS. 


253 


lold  meetings  and  express  their  sentiments.” 
That  remark  closed  the  conversation  upon  that 
subject. 

I felt  proud  of  that  young  man  on  account  of 
3ij  native  State ; and  it  was  pleasing  to  think 
chat  there  was  at  least  one  slaveholder  in  Mary- 
land who  was  in  favor  of  freedom  of  speech, 
k 

LAW  AND  LAWYERS. 

There  is  a vast  amount  of  talent  among  the 
first  lawyers  of  our  country.  Politically,  they 
are  the  most  important  class  of  men  in  our 
nation.  From  this  class  spring  our  judges, 
Congressmen,  and  influential  politicians.  They 
make  the  laws,  explain  them,  and  enforce  them. 
They  are  accused  of  not  being  over-righteous,  yet 
many  of  them  are  good  men;  and  no  class  of 
men  have  greater  respect  for  a truly  honest  man. 
In  the  South,  they  have  more  influence  than  in 
the  North.  There,  most  people  are  so  ignorant 
of  law  that  they  run  to  them  for  advice  in  the 
most  trifling  affairs.  Ministers  of  the  Gospel 
should  attend  our  court  trials  occasionally,  for 
from  lawyers  they  may  receive  many  useful 
hints. 


22 


254 


PICTURES  OF  SLAVERY. 


In  many  of  our  county  towns  two  or  three 
of  the  ablest  and  most  experienced  members  of 
the  bar  get  nearly  all  the  important  cases. 
But  many  talented  young  men  waste  their  lives 
in  attending  unimportant  cases,  which  neither 
strengthen  the  intellect,  improve  the  morals, 
nor  fill  the  pocket — most  of  which  cases  may 
be  thus  summarily  illustrated : — 

Peter  Turnip  struck  Billy  Rednose. 

Counsel  for  State — Mr.  Tobaccosmoke. 

Counsel  for  defence — Mr.  Frenchbrandy. 

Yerdict,  guilty.  Turnip  fined  thirteen  cents,  with  costs. 

Now,  would  it  not  be  better  for  these  young' 
men,  especially  in  the  slave  States,  to  leave  the. 
hotels  in  our  county  towns,  go  into  the  country, 
take  a common  school,  and  be  useful  to  them- 
selves  and  the  community,  by  teaching  the 
“young  idea  how  to  shoot”? 

But  I must  not  digress.  My  object  is  to  re- 
late the  substance  of  a speech  which  I heard,  in 
the  South,  delivered  before  a jury  by  a learned  > 
counsel,  The  nature  of  the  case  seemed  to  be 
this : A free  negro  had  committed  some  trivial 
offence  against  a white  man.  The  counsel  for 
the  negro  arose,  and  addressed  the  jury  substan- 


LAW  AND  LAWYERS. 


255 


iaily  thus ; “ Gentlemen  of  the  jury:  In  pre- 

senting the  case  of  my  client  before  you,  I ask 
aothing  for  him  but  justice  at  your  hands;  that 
:he  verdict  which  you  shall  render  shall  be  in 
accordance  with  the  evidence  and  law  in  the 
3ase.  I entreat  you,  gentlemen  of  the  jury,  not 
to  let  any  considerations  growing  out  of  the 
lowly  condition  jof  the  prisoner  at  the  bar,  no 
prejudices  against  his  class  or  color,  bias  your 
minds  against  him.  My  client  is  a man,  and 
as  such,  stands,  in  the  eye  of  justice,  on  an 
equal  footing  with  any  other  man.”  These 
seemed  to  be  excellent  sentiments,  nobly  ex- 
pressed. The  jury  paid  no  particular  attention 
to  them,  and  the  lawyer  soon  after  took  his 
seat* 

I presume  that  the  lawyer  was  a slaveholder 
himself.  Suppose  I had  taken  him  aside,  and  a 
conversation  like  the  following  had  taken  place : 
“ My  friend,  does  that  man  in  your  office  belong 
to  you?”  “Yes!”  “Well,  that  man  labors  all 
the  week  for  his  hoard  and  coarse  clothing,  and 
goes  home  to  see  his  free  wife  on  Saturday 
night  with  nothing  in  his  pocket ; and  when  his 
little  children  gather  around  his  knees,  and 


256 


PICTURES  OF  SLAVERY. 


climb  up  in  his  lap  and  look  in  his  eyes,  an 
ask  him  for  a frock  or  a pair  of  shoes,  he  tell 
them  that  they  must  go  to  mother  for  ever 
thing ; that  he  is  a slave ; that  his  money  goe 
to  buy  a costly  gold  watch  and  trinkets  for  hi 
young  mistress.  Now,  is  it  just  for  you  t< 
take  his  labor  without  his  consent,  and  deprivi 
his  overtaxed  wife  and  children  of  bread?’ 
“ 0,  but  he  is  black ! It  would  not,  of  course 
be  right  to  treat  a white  man  so.”  “But  die 
you  not  say,  in  pleading  to-day,  that,  in  the  eye 
of  justice,  color  and  caste  count  as  nothing?’1 
“0  well,  I said  that  for  Buncombe.  I did  nof 
mean  my  remark  to  be  taken  literally,  but  in 
the  abstract.”  It  is  within  the  range  of  possi- 
bility  that  this  same  counsellor-at-law  would 
have  stepped  aside,  after  our  private  interview, 
and  said  to  some  of  our  town  rowdies  : “ Boys, 
there  is  an  abolitionist  in  town  ; you  can  have 
some  fine  sport  to-night  with  tinpan  music  and 
blackguard  songs.  Don’t  kill  him,  but  tell  him 
to  c make  tracks’  before  twenty-four  hours  : that, 
if  he  doesn’t,  he  may  get  a coat  of  tar  and 
feathers.” 


CHAPTER  XY. 


SLAVERY  AND  NOVELS. 

It  must  be  borne  in  mind  that  the  masses  of 
:he  South  are  illiterate.  I mean  they  are  not 
readers.  The  slaves  are  the  principal  manu- 
facturers of  tales  and  stories;  and  really  they 
produce  some  tales  far  more  exciting  than  many 
of  our  three-cent  novelists  of  the  North.  Come, 
my  Northern  brother,  and  let’s  take  a ride,  this 
cold,  bracing  January  evening,  to  neighbor 
Goodliver  in  the  country.  Don’t  be  too  critical. 
Here  is  our  old-fashioned  worm-fence,  made  of 
sap  pine  rails,  that  has  to  be  mended  every 
year.  Here  is  brother  Goodliver’s  farm  of  300 
acres.  Except  his  potato  and  turnip  patches, 
where  he  has  penned  his  cows  and  fattened  his 
hogs,  it  is  poor  all  over.  You  are  ready  to  say 
that,  if  he  would  sell  one-half  of  his  farm,  and 
buy  fertilizers  for  the  other  half,  he  would  make 
more  money  than  he  now  does.  Perhaps  so. 
22*  (257) 


258 


PICTURES  OF  SLAVERY. 


But  he  will  tell  you  that  his  father  farmed  jus 
as  he  does,  and  that  his  father  knew  all  abou 
it.  Well,  here  we  are  at  the  gate;  its  hinge,: 
are  broken,  and  a fence-rail  leans  against  it 
No  matter;  pass  on.  Here  is  an  old  housd 
which  they  call  barn.  See  the  cats,  how  they < 
run  and  hide  themselves.  You  have  heard  of 
the  peculiar  wildness  of  barn  cats.  Well,  this  is 
the  carriage-house.  It  is  open  in  front.  There  < 
is  a good  carriage  inside ; but  the  top  of  it  is 
soiled,  because  the  chickens  roost  on  the  rafters' 
above.  Here  is  the  old  cherry-tree;  its  limbs 
bending  beneath  the  weight  of  large  turkeys, - 
who,  like  some  politicians,  are  quarreling  and  gob- 
bling for  a good  place.  The  dog  barks ; out  comes 
Brother  Goodliver,  exclaiming : “ How  do  you 
do  ? How  glad  I am  to  see  you  ! Get  out,  get 
out ! Here,  Bob,  take  this  horse,  and  feed  him  i 
well.”  Our  Northern  brother  expresses  a desire 
to  go  and  assist  Bob.  But  our  host  objects. 
Brother  Goodliver  introduces  us  to  the  kind 
wife  and  smiling  daughters.  A good  oak  or 
hickory  fire  is  blazing,  and  we  are  soon  made 
comfortable.  Soon  supper  is  ready.  Hot  coffee, 
fried  hominy  all  smoking,  fresh  butter,  fried 


SLAVERY  AND  NOVELS. 


259 


sausage,  cold  fowl,  hot  biscuit,  and  perhaps  fried 
: oysters. 

Yet  our  friend  is  restless.  He  fears  that  Bob 
has  not  fed  his  horse  well ; that  he  has  not 
handled  him  aright,  and  has  spread  no  warm 
straw  bedding  under  him.  Supper  is  over;  then 
comes  a series  of  direct  questions  on  matters  and 
things  in  general. 

It  is  now  eight  o’clock.  We  go  through  the 
quarter,  and  see  Uncle  Jenkins  and  Aunt  Chloe. 
We  take  a 'seat  on  a stool.  A good  fire  is 
blazing,  with  plenty  of  heart  pine-knots  to  give 
a bright  light.  Uncle  Jenkins  is  making  door- 
mats and  horse-collars  out  of  corn  caps  or  husks. 
Sam  has  just  finished  beating  his  hominy;  he 
has  put  away  his  iron  pestle,  and  is  now  fanning 
it  up.  Sal  has  some  sweet  potatoes  before  the 
fire,  and  ash-cakes  covered  up  beneath  the  hot 
coals.  Aunt  Chloe  is  darning  the  old  man’s 
shirt. 

The  young  folks,  white  and  colored,  are 
seated  around.  Uncle  Jenkins  is  telling  of  a 
man  he  saw  in  the  grave-yard  dressed  in  white, 
who  told  him  that  he  was  a lost  soul  because 
he  sold  his  colored  man  to  Georgia.  Uncle 


2G0 


PICTURES  OF  SLAVERY. 


Jenkins  had  seen  horses  without  heads;  lia 
seen  the  devil  with  chains  and  a long  tail;  ha 
heard  strange  noises  in  haunted  houses;  ha 
been  led  by  Jack-of-the-lantern  through  marshel 
and  swamps;  and  had  spells  put  on  him  bj 
witches  and  wizards.  The  children,  witl 
mouths  wide  open,  are  drinking  it  all  down,  til 
they  are  afraid  to  go  from  the  kitchen  to  tin 
house.  The  time  for  family  prayer  has  arrived 


The  servant  girl  that  waits  on  the  table  is  called 


in.  Those  in  the  quarter,  or  the  field-hands, 
have  no  invitation.  Then  comes  a good  nig 
rest,  followed  by  a breakfast  which  corresponds] 
with  the  supper;  for  we  are  in  a land  whos' 
people,  Bishop  Asbury  said,  dig  their  graves 
with  their  teeth.  We  bid  good-by  to  our  kind 
host.  The  horse  is  brought  out,  and  we  pursue 
our  journey. 

Our  Northern  brother  complains.  His  horse 
had  no  bedding,  and  shivered  with  cold  all 
night;  its  hair  is  all  matted,  it  was  rubbed 
down  hastily  vdth  a corn-cob.  He  declares  that 
he  would  rather  not  have  fared  so  well  himself, 
provided  his  poor  dumb  beast  had  been  better 


SLAVERY  AND  M OR  MONISM.  261 

reated.  He  insists  that  he  will  attend  to  his 
>wn  horse  hereafter,  no  matter  whom  it  offends. 

SLAYERT  AND  MORMONISM. 

Mormonism,  socialism,  freeloveism,  and  spirit- 

ualwifeism,  have  existed  in  the  South  for  one 
I 

hundred  years,  under  different  names,  in  the 
peculiar  or  domestic  institution  of  chattel  slavery. 
If  Joe  Smith  had  been  born  and  brought  up 
in  the  slave  States,  with  his  brutal  tastes  and 
licentious  habits,  he  would  never  have  thought 
of  being  the  founder  of  a sect.  Among  the 
million  of  female  chattels  in  the  South,  the 
supply  would  have  been  equal  to  the  demand. 
You  never  hear  of  freelove  associations  in  the 
South.  From  the  very  structure  of  slave 
society,  there  is  no  necessity  for  them.  They 
never  will  receive  general  favor  while  1,000,000 
females  are  considered,  in  law,  as  having  no 
virtue,  and  incapable  of  any.  Mormon  preachers 
will  never  make  many  converts  in  the  South. 
Pure  men  will  have  nothing  to  do  with  them ; 
and  licentious  white  men  will  laugh  at  them,  for 
the  latter  can  command  all  the  beastly  pleasures 
of  Mormonism  without  its  cost,  industry,  noto- 


262 


PICTURES  OF  SLAVERY. 


riety,  and  punishment.  Amalgamation,  wil" 
polygamy  in  all  its  disgusting  forms,  is  tl  11 
twin  sister  of  chattel  slavery.  Hence  the  nui  1 
her  and  variety  of  white,  mulatto,  and  chestnu  1 ' 
colored  slaves,  especially  in  our  county  towi 
and  State  capitals. 

Amalgamation  is  increasing  at  a horrible  ral  JfC 


throughout  the  slave  States;  and  will  continn  lU 
to  increase  while  wealth  and  luxury  prevail  i lr‘ 
one  class  of  the  community,  and  degradatio  " 
in  the  other.  There  are  many  pure  and  virtuou 
men  in  the  South,  who  are,  and  who  have  beei  1 
so,  even  from  their  childhood;  but,  as  such 
they  labor  under  a temptation  twofold  greate 
than  persons  who  occupy  the  same  social  positioi 
in  the  free  States.  It  is  admitted,  by  truthfu 
men  in  the  South,  that  slavery  is  a source  of 
unbounded  licentiousness;  but  they  contend, 
also,  that  the  white  women  of  the  South  are 
more  chaste,  according  to  a given  aggregate  of 
the  white  population,  than  the  same  class  in 
the  North.  This  I deny.  The  poor  white  girl 
at  the  South  has  no  more  protection  against  the  j 
rich  seducer  than  the  poor  girl  at  the  North. 1 
She  has  not  the  same  chance,  enjoyed  by  the 


SLAVERY  AND  MO  E MONISM.  263 

jj.tter,  of  getting  an  honest  living.  The  licen- 
xmsness  produced  by  slavery  is  a clear  addition 
■>  be  set  down  to  a sum-total  of  wickedness  in 
le  slave  States  which  of  itself  fully  equals 
lat  existing  in  the  free  States.  It  is  with  pain 
!iat  I express  the  conviction  that  one  of  the 
[:asons  why  wicked  men  in  the  South  uphold 
avery  is  the  facility  which  it  affords  for  a li- 
mtious  life.  Negroes  tell  no  tales  in  courts  of 
.w  of  the  violation  by  white  men  of  colored 
males.  He  who  defends  chattel  slavery 
uist  defend  polygamy,  for  it  is  polygamy 
nder  another  name.  If  Utah  should  ever  be 
imitted  into  this  Union,  it  will  come  to  pass 
lat  certain  pro-slavery  preachers,  as  well  as 
oliticians,  will  attempt  to  defend  polygamy 
■om  the  Bible.  They  will  contend  that  it  was 
racticed  by  Abraham,  Isaac,  Jacob,  David,  and 
olomon  ; that  Paul  only  forbade  it  in  bishops 
ad  deacons,  and  did  not  enjoin  it  on  the  laity, 
'hey  will  attempt  to  prove  that  it  is  a civil  in- 
itution,  and  as  such  that  they  have  nothing  to 
o with  it ; that  it  is  their  business  not  to  preach 
olitics,  but  the  pure  gospel.  Pro-slavery  men 


264 


PICTURES  OF  SLAVERY. 


will  assuredly  stand  up  for  Utah  in  the  day  o 
her  trial. 

UNCLE  STEPHEN. 

Uncle  Stephen  was  a free  colored  man,  an 
for  many  years  a member  of  the  Methods 
Church.  He  died  in  the  “ faith  once  delivere 
to  the  saints.”  His  unsullied  honesty  and  pur 
life  won  for  him  the  esteem  of  the  community 
He  belonged  to  the  same  class  as  Uncle  Lev 
He  left  two  sons,  who,  walking  in  his  footstep 
are  an  honor  to  the  people  among  whom  the; 
live.  Both  are  commanders  of  vessels. 

Such  is  the  disposition  to  undervalue  wha( 
ever  is  good  in  colored  members  of  the  church 
that,  when  they  die,  no  person  furnishes  obit; 
uary  notices  of  them  in  the  “ Christian  Advoi 
cate  and  Journal.”  The  only  way  in  whicli 
colored  persons  get  their  names  in  the  news! 
papers  is  when  they  run  away,  when  they  arei 
sold  at  vendue,  or  when  they  commit  some  crime,  i 
and  are  hung.  Though  many  of  them  live  the 
most  exemplary  lives,  their  names  perish  among 
men.  Nevertheless,  their  record  is  on  high;  for 
“ precious  in  the  sight  of  the  Lord  is  the  death  of 


UNCLE  STEPHEN. 


265 


his  saints!”  When  flaming  obituary  notices 
have  appeared  in  the  Advocate  concerning  slave- 
owners, the  question  might  have  been  asked: 
“How  many  human  beings  have  they  left  to  be 
sold  for  debt?  how  many  have  they  left  in  per- 
petual bondage  to  their  heirs-at-law?”  Let  me 
die  the  death  of  Lazarus  rather  than  die  with 
the  sin  of  slavery  fastened  upon  my  skirts ! 

The  following  incident  was  related  to  me  by  a 
noble  specimen  of  the  Christian  gentleman,  a 
resident  of  one  of  the  large  towns  of  Maryland. 
A venerable  colored  man,  a member  of  the 
Methodist  Church,  died.  His  life  and  holy  con- 
versation had  been  proverbial.  The  narrator, 
with  three  more  of  the  most  substantial  citizens 
of  the  town,  begged  the  privilege  of  being  his 
pall-bearers;  and,  with  their  own  hands,  they 
bore  his  body  to  the  tomb.  He  said  they  did 
this  to  show  to  the  colored  people  that  they  in- 
tended to  respect  and  honor  moral  worth, 
though  found  beneath  an  African  skin.  This 
was  the  first  case  of  the  kind  lever  heard  of  in  a 
slave  State.  Their  example  is  worthy  of  all 
imitation. 


23 


266 


PICTURES  OF  SLAVERY. 


THE  PARTING. 

The  day  that  an  itinerant  Methodist  preache: 
leaves  home  for  the  first  time,  to  enter  upon  th< 
untried  duties  of  his  calling,  is  one  never  forgot 
ten  in  his  history.  A thousand  associations  of  ■ 
boyhood  and  manhood — the  dear  homestead,  thi i 
play-ground,  the  old  school-house,  the  skating 
pond,  the  angling  rod,  the  gun  and  the  dog- 
start  up  before  the  mind.  The  tender  farewel. 
of  father  and  mother;  the  kiss  of  an  affectionate 
sister;  the  good-by  of  class-mates  and  Sunday- 
school  companions;  the  tremendous  sense  of 
responsibility;  the  unseen  future;  the  criticism 
to  be  endured;  the  consciousness  of  dependence 
on  strangers;  all  conspire  to  irfake  the  day  a 
memorable  one.  If  a Southern  man,  some  good 
Aunt  Dinah  may  bless  him  with  her  prayers, 
and  part  with  him  in  tears. 

I well  remember  the  day  that  I bade  farewell 
to  the  kind  family*  with  whom  I had  been  liv- 

* Levin  Cottingham,  Esq.,  of  Worcester  County,  was 
a member  of  the  Protestant  Episcopal  Church.  He  died 
in  1839.  I boarded  in  his  excellent  family  for  several 
months  before  I entered  the  ministry.  Mr.  Cottingham 


THE  PARTING. 


267 


ing.  Mounted  on  a fine  bay  horse,  with  new 
bridle  and  saddle,  my  saddle-bags  containing,  be- 
sides a few  items  of  clothing,  a Bible,  a Hymn- 
Book,  and  a Discipline ; with  my  over-coat  lashed 
behind,  and  umbrella  in  hand,  I parted  with 
Aunt  Sarah,  a genuine  specimen  of  the  African 
race.  She  took  leave  of  me  with  tears  and 
prayers  for  my  success.  As  I moved  slowly  off, 
I heard  in  the  distance  her  loud  sobs  and  wail- 
ings. I hastily  brushed  the  falling  tears  from 
my  cheeks,  and  pursued  my  journey,  in  the 
hope  of  again  seeing  the  whole  family  in  the 
course  of  a few  months. 

Aunt  Sarah,  it  seems,  had  an  impression  that 
she  had  seen  me  for  the  last  time;  and,  sure 
enough,  her  fears  were  verified.  When  I 
returned,  she  had  passed  into  the  heavens. 
Tell  me  not  that  the  African  has  not  love  and 

was  no  bigot.  He  was  honest,  open,  and  generous.  His 
natural  talents  were  of  a high  order.  He  was  a man  who 
would  never  forsake  a friend  in  time  of  trouble.  He  de- 
spised hypocrisy,  as  all  true  men  do ; for  a hypocrite,  or  a 
time-server,  is  a walking  caricature  of  humanity. 

Aunt  Sarah  was  a hired  servant  in  his  family.  Both 
master  and  servant  were  in  good  health  when  I left  them; 
and  both  were  dead  when  I returned,  a few  months  after. 


268 


PICTURES  OF  SLAVERY. 


gratitude.  Tell  me  not  that  he  has  no  soul. 
0,  ye  scorners  and  mockers  of  God’s  images,  the 
day  will  come  when  you  will  wish  that  you  had 
treated  them  as  human  beings,  that  you  had 
been  their  benefactors,  and  not  their  oppressors! 

COURTSHIP  AND  MARRIAGE. 

Courtship  and  marriage  are  exciting  and  im- 
portant questions  everywhere,  but  especially  in 
the  slave  States.  Among  a sparse  population, 
where  there  are  comparatively  few  social  topics  j 
to  enlist  attention,  many  long  winter  evenings 
and  summer  days  are  spent  in  discussing  the 
minutest  incidents  of  a courtship.  If  a marriage 
is  to  come  otf,  the  bride’s  lace  on  her  nightcap  is 
a subject  of  criticism.  Colored  people  take  a 
deep  interest  in  the  marriage  of  their  owners.  . 
Courtships  are  frequently  conducted  through  j 
them.  They  carry  the  mail,  and  the  letters  are 
not  always  sealed.  Many  a young  man  has 
borne  off  a beautiful  and  wealthy  bride,  in 
spite  of  opposition  from  relatives,  through  the 
good  offices  of  Uncle  Toby  and  Aunt  Dinah. 
Many  a man  has  lost  a fair  lady  by  incurring 
the  displeasure  of  servants.  Reader,  did  you 


THE  LECTURE. 


269 


3ver  hear  the  servants  in  the  kitchen  criticizing 
Miss  Julia’s  beau?  One  mimics  his  voice; 
mother  his  language.  Bill  shows  how  he  walks. 
Aunt  Sucky,  in  tracing  his  genealogy,  relates 
how  his  grandfather  killed  a negro,  and  how 
his  father  sold  one  to  Georgia.  If  Miss  Julia 
gets  him,  Tom  expects  to  be  sold  to  the  Georgia 
trader.  Jim  doesn’t  like  him  because  he  has 
too  much  white  in  his  eyes.  Sambo  knows  him 
to  be  lazy  and  stingy,  for  he  once  refused  to 
give  him  a chew  of  tobacco.  Uncle  Lister  says 
that  Mr.  Willard’s  slave  girl,  Nell,  is  his  half 
sister;  and  that  he  is  too  intimate  with  Mr. 
Sturgeon’s  yellow  girl,  and  hopes  Miss  Julia 
won’t  have  him. 

THE  LECTURE. 

On  one  occasion  I delivered  a lecture  to  a con- 
gregation of  colored  persons,  on  the  fourth  chapter 
of  Genesis,  dwelling  particularly  on  the  conduct 
of  Cain  toward  his  brother  Abel,  who,  when  the 
Lord  inquired  for  Abel,  impudently  asked,  “Am 
I my  brother’s  keeper  ?”  At  the  conclusion,  I 
told  them  that  they  were  at  liberty  to  propose 
any  questions  they  chose,  relating  to  the  chapter, 
23* 


270 


PICTURES  OF  SLAVERY. 


and  that  I would  answer  them  if  I could.  A 
colored  man,  now  in  the  spirit  world,  immedi- 
ately arose,  and  asked  me  if  I thought  it  was 
right  for  one  brother  to  sell  another.  The 
meaning  of  his  question  was,  whether  it  was 
right  for  one  Christian  to  sell  another  Christian. 

This  question  was  wholly  unexpected  and 
unlooked  for.  If  I had  received  a blow  on  the 
head,  I could  not  have  been  more  confused. 
The  blood  mounted  to  my  cheek.  I painfully 
felt  that  I was  in  a land  of  despotism ; and, 
what  was  worse,  that  I myself  was  a slave. 
Had  white  men  alone  been  present,  and  had  the 
question  been  proposed  by  them,  I should, 
regardless  of  consequences,  have  answered  im-  < 
mediately  that  to  sell  a human  being  under  any 
circumstances  was  a sin  against  God.  But,  for 
the  sake  of  those  who  composed  the  assembly,  I 
did  not  answer  the  question.  I addressed  them 
thus : “ Colored  friends,  it  is  best  for  you  not  to 
discuss  such  questions  here.”  And  they  ac- 
quiesced. 

I will  here  take  occasion  to  remark  that  the 
Gospel  preached  in  the  slave  States  is  an  adul- 
terated Gospel.  What  preachers  in  the  South 


WHO  IS  THE  TRUE  GENTLEMAN?  271 

can  say  with  Paul  that  they  have  not  shunned 
to  declare  the  whole  counsel  of  God  ? Are 
they  not  as  mild  as  the  moonbeam  dancing  on 
the  silver  wave,  in  their  ministrations  to  the 
slaveholders  of  this  generation  ? In  the  fifteen 
years  of  my  ministry  among  slaves,  I have 
always  refrained,  in  their  presence,  from  discuss- 
ing the  question  of  liberty  and  slavery.  To 
have  done  so  would  not  only  have  been  a breach 
of  confidence  reposed  in  me  by  their  masters, 
but  the  slaves  need  no  instruction  on  this  sub- 
ject, as  their  Great  Creator  has  stamped  with 
his  own  hand  the  love  of  liberty  in  their  hearts, 
so  that  they  feel  and  know  by  instinct  that  sla- 
very is  an  outrage  upon  their  natures.  Never- 
theless, I have  discussed  the  question  with  their 
masters,  and  have  denounced  it  in  their  presence. 

WHO  IS  THE  TREE  GENTLEMAN? 

No  man  of  a cruel  and  unfeeling  disposition 
can  be  a gentleman,  according  to  my  esti- 
mate of  the  character.  The  man  who  bows, 
and  scrapes,  and  takes  off  his  hat  to  the  accom- 
plished and  beautiful  daughter  of  the  honorable 
and  wealthy  Mr.  Philander,  and  who  the  next 


272 


PICTURES  OF  SLAVERY. 


hour  insults  the  poor  slave  girl  that  has  no  pro-  i 
tector  but  God,  and  makes  slang  remarks  to  her 
as  she  passes  the  street,  is  no  gentleman.  The 
true  gentleman  is  a man  of  kind  and  humane 
feelings.  He  treats  all  human  beings  with  re- 
spect,  according  to  their  position  in  society; 
and  never  takes  advantage  of  circumstances  to 
insult  the  wreak  and  the  defenceless. 

I have  seen  sad  specimens  of  the  former  class 
of  men  in  the  South.  They  will  almost  jump 
out  of  their  boots  to  wait  on  a rich  lady.  But  a 
poor  white  woman,  or  slave,  they  will  treat  with 
insult  or  contempt.  These  are  the  men  gene- 
rally who  contend  that  there  are  no  virtuous 
women  in  the  world.  A high-spirited  young 
man,  whom  I shall  call  D.,  related  to  me  the 
following  incident : A man  of  the  class  referred 
to  asserted,  in  his  presence,  that  there  were 
no  virtuous  women.  “ Well,”  said  D.,  “ do  you 
mean  to  say  that  your  mother  is  not  virtuous  ?” 

“ 0 no ! 1 make  her  an  exception,”  he  replied. 
“ Then,”  said  D.,  “ do  you  mean  to  say  that  my 
mother  is  not  virtuous  ? If  you  do,  I will 
knock  you  down,  or  try  to  do  so.”  “ 0 no  i” 
said  the  fellow ; so  the  cowardly  wretch  made 


TO  THE  WOMEN  OF  THE  FREE  STATES.  273 

wo  exceptions.  No  high-minded  father,  hus- 
>and,  or  brother  should  ever  countenance  such 
vholesale  slanderers  of  their  mothers,  wives, 
laughters,  and  sisters. 

TO  THE  WHITE  WOMEX  OF  THE  FREE 
STATES. 

When  your  little  ones  bow  the  knee  before  you 
n the  evening,  and  say  “ Our  Father  who  art 
n heaven,”  and  you  kiss  them  good-night,  does 
t afford  you  pleasure  to  think  that  no  man  can 
;ome,  when  they  are  sweetly  asleep,  and  say : 
‘ These  children  are  mine  ; I have  paid  so  much 
noney  for  them,  and  they  are  my  property,” 
md  tear  them  from  your  warm  embrace,  to  be 
?een  and  heard  of  by  you  no  more  forever  ? 

Yet  your  colored  sister  of  the  South  cannot, 
is  you  do,  claim  her  own  children.  She  knows 
lot  at  what  moment  the  hunter  of  human  flesh 
nay  pounce  upon  them.  Will  you  not  pray 
iaily  to  the  God  of  justice  and  mercy  to  bring 
ibout  the  redemption  of  the  millions  of  human 
beings  now  held  in  bondage?  Never  justify 
slavery,  under  any  circumstances.  Your  influ- 
ence may  not  be  apparent,  }ret  it  will  be  power- 


274  PICTURES  OF  SLAVERY. 

ful  against  slavery.  Men  in  tlie  South  wi  • 
justify  the  system  in  all  its  shocking  details  i 
but  I have  never  put  the  question  to  a niothe 
with  direct  application  to  the  separation  c 
children  from  parents,  without  hearing  he 
condemn  it. 

To  the  young  ladies  of  the  free  States,  esp< 
cially  those  who  support  themselves  by  lionet 
employment,  I would  say  : It  is  your  duty,  • 
is  your  interest,  to  oppose  slavery.  One  of  th 
bitter  fruits  of  the  system  is  to  lead  Souther 
masters,  in  order  to  justify  themselves  in  hole 
ing  slaves,  to  draw  comparisons  between  th 
morality  of  slaves  and  that  of  the  factory  girl 
of  the  North.  I have  been  shocked,  in  th 
South,  at  hearing  the  morals  of  laboring  girl 
put  on  a par  with  those  of  Southern  slaves.  ■ 
know  the  reason  of  such  slanders.  When 
will  you  hear  the  contemptuous  epithet,  “ greasj 
mechanics,”  but  in  slave  society  ? And  hov 
many  of  your  fathers,  brothers,  and  lovers  be 
long  to  the  class  thus  insultingly  spoken  of: 
Would  there  be  cause  for  wonder  if  people 
should  seek  to  avoid  farm  labor  and  mechanical 
employments,  when  the  South  is  branding  all 


THE  GREAT  SOUTHERN  ARISTOCRACY.  275 

fch  employment  as  'worthy  only  of  negro 
faves?  Southern  politicians  and  editors  do 
amense  harm  in  the  North  by  their  insolent 
iircasm. 

THE  GREAT  SOUTHERN  ARISTOCRACY. 

The  Southern  aristocracy  is  composed  of  great 
iwyers,  doctors,  clergymen  of  different  denomi- 
ations,  military  and  naval,  officers,  planters,  mer- 
hants,  and  other  educated  and  wealthy  individ- 
als.  It  is  not  so  learned,  polished  and  refined 
s the  French  or  English  aristocracy;  but  it  is 
y far  more  powerful  than  either  at  the  present 
ime.  I would  not  include  in  this  class  more 
han  100,000  of  the  white  inhabitants  of  the 
iouth.  But,  small  as  it  is,  it  rules  4,000,000 
laves  with  absolute  sway;  and  it  dictates  to  all 
ithers  what  shall  be  taught  in  politics  and 
■eligion.  It  fills  all  State  offices  in  the  South, 
ind  controls  every  appointment  of  the  General 
Government  for  that  section  of  the  Union.  It 
las  nearly  all  the  wealth,  and  controls  the 
iress,  and  all  the  institutions  of  learning,  in  the 
South.  Its  power  is  not  based  on  the  affection 
md  love  which  the  masses  bear  to  it,  but  on  the 


276 


PICTURES  OF  SLAVERY. 


perfect  union  which  exists  among  its  membip 
upon  the  one  great  subject  of  slavery.  In  old  1 1 
times,  when  Europe  was  under  the  feudal  syste  y ( 
one  baron  or  lord  would  wage  war  agaii j 
another;  and  the  slaves  of  each  baron,  parti  - 1 
pating,  as  they  did,  in  the  strife,  would  >9 
drawn  into  close  contact  with  their  leader.  N;  ; 
so  in  the  South.  No  great  planter,  with  li  i| 
200  slaves,  goes  to  war  with  his  neighbor.  T1  j 
political  parties  of  the  South  may  differ  up(  1 
various  points,  but  they  present  an  unbroke  4 
front  when  antislavery  influence  is  to  1 1 
opposed;  hence  those  parties  in  the  North  whic 
sustain  slavery  may  expect  their  undivide 
support.  It  is  thus  in  the  church.  Methodis; 
and  Presbyterians  may  differ  from  each  other  o 
the  Five  Points,  and  both  may  differ  from  th 
Baptists  as  to  the  true  mode  of  baptism 
each  of  the  three  may  differ  from  the  Episcc 
palians  as  to  apostolical  succession;  and  al 
denominations  of  Christians  may  unite  in  denoun 
cing  the  infidel  ;*yet,  should  a public  meeting  bt 
called  to  crush  antislavery  influence,  they  woulc 
shake  hands  in  cordial  union.  By  this  unanimity 
of  purpose,  the  Southern  aristocracy  governs 


THE  GREAT  SOUTHERN  ARISTOCRACY.  277 

millions  at  the  North.  If  a merchant  in 
.Philadelphia  or  New  York  is  known  to  oppose 
slavery,  the  Southern  merchant  cuts  his  custom. 
If  a bookseller  or  publisher  favors  freedom  of 
speech,  the  South  marks  him.  Deference  to  the 
institution  is  exacted  from  our  medical  and 
collegiate  institutions  that  seek  patronage  in 
the  South.  The  South  pushes  her  principles 
into  the  North,  even  invading  the  social  circle  and 
the  halls  of  science.  Some  men  in  our  Northern 
cities  are  actually  afraid  to  whisper  their  anti- 
slavery sentiments  above  their  breath.  The 
wealth  of  our  large  cities  is  made  tributary  to 
the  great  evil.  Our  moneyed  aristocracy  sympa- 
thizes at  heart  with  the  aristocracy  of  the  South. 
The  latter  is  chargeable  with  the  ignorance  of 
the  poor  whites,  who  are  deprived  of  common 
schools,  without  which  they  never  can  be 
elevated.  It  is  chargeable  with  the  mob  spirit 
that  prevails  in  the  South.  True,  you  do  not 
find  Southern  gentlemen  at  the  head  of  a mob. 
They  only  shut  their  doors  while  the  storm  rages 
without,  and  are  careful  to  render  no  assistance 
to  the  poor  creature  that  seeks  the  protection 
of  the  law.  A frown  from  some  of  them  would 
24 


278 


PICTURES  OF  SLAVERY. 


deter  any  mob.  The  Southern  aristocracy  ha; 
grown  up  in  the  last  fifty  years.  It  now  flourishe; 
like  a green  bay  tree;  but,  like  Jonah’s  gourd,  i 
has  a worm  at  its  roots;  for  the  millions  of  pool 
whites  will  some  day  find  out  who  are  then 
oppressors ! 


CHAPTER  XVI. 


THE  BALTIMORE  CONFERENCE. 

The  Baltimore  Conference  of  the  Methodist 
Episcopal  Church  claims  the  same  relation  to  her 
sister  Conferences,  that  Virginia  does  to  her 
sister  States.  Virginians  boast  that  she  is  the 
did  Dominion.  Members  of  the  Baltimore 
Conference  are  loud  in  their  praises  of  the  Old 
Baltimore  Conference.  Both  have  produced 
some  great  men,  whose  memory  I love  to  honor. 
Ihe  Baltimore  Conference  has  been  fitly  deno- 
minated the  Breakwater  Conference,  with  spe- 
cial reference  to  the  slavery  question.  And, 
sure  enough,  it  has  done  more  to  roll  back  the 
genuine  New  Testament  antislavery  feeling 
among  the  laity,  than  any  Conference  in  the 
Methodist  Episcopal  Church. 

My  first  appointment  as  a travelling  preacher 
was  at  Lewes,  Delaware.  Here  is  the  great 
national  work,  the  “ Breakwater,”  extending 
along  the  bay  in  front  of  the  town.  Ofttimes 

(279) 


280 


PICTURES  OF  SLAVERY 


in  the  morning  have  I looked  out  upon  th 
waters  of  the  Delaware  Bay  and  the  Atlantic 
when  the  sky  was  clear,  when  the  billows  wer 
at  rest,  and  when  not  a vessel  was  to  ‘be  seei 
behind  these  huge  piles  of  stones.  But  as  nigh 
would  approach,  and  dark  clouds  would  loom  up 
from  the  east,  you  would  see  ships  from  the  bay 
and  the  ocean  taking  shelter  behind  the  stonj 
walls  of  defence.  In  vain  did  the  waves  dash 
high  before  the  angry  storm.  The  vessels  at 
anchor  bade  defiance  to  the  tempest.  When 
the  church  has  sought  to  reach  the  laity  that 
hold  slaves  for  gain,  the  Baltimore  delegation 
has  stood  up  in  the  General  Conference,  andj 
said : “ You  may  do  what  you  pilease  with  our 
travelling  preachers,  who,  in  an  undisguised 
manner,  hold  slaves ; but  don’t  you  touch  our 
pious  slaveholders  of  Prince  George,  Carroll, 
Calvert,  St.  Mary’s,  Charles,  and  Anne  Arundel 
counties,  in  Maryland,  and  of  several  counties  1 
in  Virginia.  If  you  do,  we  will  leave  you.” 
The  Baltimore  Conference  professes  to  be  anti- 
slavery, and  yet  opiposes  abolitionism.  What 
does  she  mean  by  these  terms?  From  her 
practice,  it  seems  to  be  this.  If  you  con- 


THE  BALTIMORE  CONFERENCE.  281 

iemn  the  holding  of  slaves  by  the  travelling 
ireachers,  that  is  antislavery;  and  if  you  op- 
)ose  the  same  thing  in  private  members,  and 
vish  them  expelled,  that  is  abolition.  Hence, 
irivate  members  are  just  as  secure  in  slave- 
ireeding  as  if  they  were  under  the  jurisdiction 
>f  the  Virginia  Conference  of  the  M.  E.  Church 
south. 

In  proof  of  this  position,  I will  quote  some 
’esolutions  passed  at  the  late  session  of  the 
Baltimore  Conference,  held  in  Baltimore,  and 
:aken  from  the  “ Baltimore  Sun”  of  Tuesday, 
March  17,  1857.  These  resolutions  would  do 
credit  to  any  convention  of  Southern  politi- 
cians. 

“ Resolved,  by  the  Baltimore  Conference,  in  conference 
assembled,  that  we  highly  deprecate  the  agitation  of  the 
slavery  question,  which  has  already  resulted  to  the  great 
detriment  of  the  political  and  religious  interests  of  the 
country. 

“ Resolved,  that,  as  heretofore,  we  will  oppose  with  zeal 
any  aggression  which  shall  be  attempted  by  the  abolition 
agitations  of  the  country.” 

Rev.  Henry  Slicer  defined  his  position  as 
a conservative,  thorough  State-rights  man,  and 
24* 


282 


PICTURES  OP  SLAVERY. 


wished  the  resolutions  of  the  Conference  of  184( 
reaffirmed.  Rev.  John  A.  Collins  supported  the 
resolutions.  Fourteen  voted  against  them  ou) 
of  a Conference  of  nearly  400  ministers.  I wist 
I had  their  names,  so  that  the  church  might 
see  that  fourteen  men  were  not  overawed  in  a ( 
slaveholding  city.  I have  a few  reflections  tc 
make  on  the  resolutions,  and  on  the  course  pur- 
sued by  Rev.  John  A.  Collins  and  Rev.  Henry] 
Slicer.  The  first  resolution  deprecates  the  agi- 
tation of  slavery.  Observe  carefully.  The 
Conference  does  not  deprecate  slavery , hut  it 
deprecates  resistance  to  the  aggressions  of  slavery. 
The  Conference  does  not  deprecate  the  fact  that 
4,000,000  of  our  brethren  are  in  hopeless,  and 
worse  than  Egyptian  bondage  ; that  they  are 
increasing  at  the  fearful  rate  of  100,000  a year; 
that  the  day  on  which  they  passed  the  resolu- 
tion 250  human  beings  came  into  the  world 
with  the  slaveholder’s  brand  of  infamy  upon 
them.  The  Conference  did  not  deprecate  the 
introduction  of  slavery  into  Kansas,  the  late  in- 
human and  antichristian  decision  of  the  majority 
of  the  Supreme  Court  in  the  case  of  Dred  Scott, 
the  existence  of  the  slave-pens  in  the  very  city  in 


THE  BALTIMORE  CONFERENCE.  283 


which  they  were  assembled.  Perhaps,  at  the 
very  time  they  were  debating  the  above  resolu- 
tions, several  of  their  brethren  in  Christ  were 
being  handcuffed  and  marched  down  to  some 
ship  bound  for  Charleston,  or  New  Orleans ; 
husbands  were  parted  from  wives  to  whom 
they  were  united  by  some  of  the  very  preach- 
ers who  were  pledging  themselves  zealously 
to  oppose  all  denunciation  of  the  infamous 
traffic  in  human  flesh ; children  were  separated 
from  their  mothers,  though  offered  to  the  Lord 
in  holy  consecration,  and  baptized,  perhaps, 
by  these  very  ministers,  in  the  name  of  the 
Holy  Trinity.  Yes  ! that  very  hour,  perhaps, 
violated  females  of  the  Methodist,  Presbyterian, 
Baptist,  and  Episcopal  churches  were  crying 
to  God  for  mercy  and  support,  while  their  shep- 
herds were  pledging  themselves  to  human  wolves 
and  bears  that  they  would  not  interfere  to 
rescue  them,  and  would  not  suffer  others  to  do 
it.  0,  ye  degenerate  sons  of  the  immortal  Wes- 
ley ! how  shall  ye  escape  the  condemnation  of 
outraged  Christianity  and  civilization  ? The 
future  historian  of  the  Methodist  Episcopal 
Church  will  blush  with  shame  when  he  comes  to 


281- 


pictures  OF  SLAVERY, 


the  proceedings  . of  this  annual  session  of  youi 
Conference. 

It  is  my  humble  opinion  that  Mr.  Collins’, 
and  Mr.  Slicer  have  done,  and  are  now  doing, 
more  to  tighten  the  chains  of  the  oppressed  in 
Maryland  and  Virginia,  than  William  A.  Smith 
of  the  Virginia  Conference.  They  have  done 
more  to  crush  out  the  antislavery  feeling  among 
the  young  preachers  of  the  Old  Baltimore 
Conference  than  any  other  two  men.  It  is! 
true  that  they  helped  to  suspend  Harding  for 
holding  slaves ; but  when  you  come  to  touch 
the  Methodist  laity  for  holding  slaves,  that  is 
quite  another  matter.  To  this  they  are  as  in-  i 
flexibly  adverse  as  Wm.  A.  Smith.  They  are 
opposed  to  discussion,  to  free  speech  on  the 
subject.  They  know  full  well  that  slavery  can 
only  be  kept  at  bay  by  exposing  its  enormities. ; 
Drunkenness  and  profanity  are  kept  in  check 
by  opposition  and  denunciation.  The  very 
worst  class  of  pro-slavery  men  are  those  who 
dislike  free  pulpits  and  a free  press.  The  slave- 
breeders  and  slave-traders  would  not  ask  more  : 
of  the  preachers  of  the  Baltimore  Conference 
than  to  keep  silent  themselves,  and  oppose, 


THE  BALTIMORE  CONFERENCE.  285 

is  best  they  can,  the  Methodist  preachers  of 
:he  North  and  West,  who  can  neither  be  inti- 
midated nor  coaxed  into  silence  'while  Christ  is 
dishonored  in  the  house  of  his  friends.  The 
very  stones  are  ready  to  cry  out  against  the 
sum  of  “ all  villanies.”  I trust  that  the 
General  Conference  of  1860  will  preach  the 
funeral  sermon  of  slaveholding  in  the  M.  E. 
Church,  so  that  her  garments  may  thence- 
forth be  without  spot  or  taint.  Rev.  Mr. 
Torrence,  a member  of  the  Conference,  a Bible 
agent  in  Pennsylvania,  and  a resident  of  Phila- 
delphia, offered  the  following  resolution : “ Re- 
solved, that  as  the  position  of  the  Baltimore 
Methodist  Episcopal  Conference  is  well  known, 
the  introduction  of  such  a question  as  slavery 
into  its  consideration  was  highly  inexpedient, 
either  pro  or  con.”  This  gentleman  considers 
the  question  of  slavery  as  of  so  little  importance, 
so  much  beneath  the  dignity  of  the  Rev.  Di- 
vines of  the  Baltimore  Conference,  that  it  should 
not  enter  into  their  deliberations  ! Two  things 
always  sicken  me — a pro-slavery  Bible  agent, 
and  a pro-slavery  chaplain  of  the  United  States 
Senate. 


28fi  PICTURES  OF  SLAVERY. 

No  man  is  fit  to  be  a Bible  agent  wlio  is  ; i 
propagandist  of  slavery,  or,  what  is  the  sam< 
thing,  one  who  deprecates  the  agitation  of  the 
slavery  question. 

The  Baltimore  Conference  may  say  to  m< 
that  if  she  took,  at  the  present  time,  the  grounc 
that  I advocate — that  it  is  sin  for  the  laity 
including  class-leaders  and  local-preachers,  t( 
breed  and  hold  slaves — the  earthly  prospects  of 
scores  of  the  preachers  would  be  blasted ; thai 
many  of  their  sons  and  daughters,  who  may 
own  slaves,  would  be  subjected  to  insult ; that 
her  preachers,  when  they  fail  in  health,  could 
not  get  offices  in  Washington  under  pro-slavery 
administrations.  All  this  may  be  true.  It  is 
sufficient  to  answer  that  we  ought  to  be  faithful 
to  Christ,  being  assured  that,  “if  we  suffer  with 
him,  we  shall  also  reign  with  him.”  But  I have 
no  hope  that  the  Baltimore  Conference  will  be 
guided  by  t^his  lofty  motive.  She  is  more  pro- 
slavery to-day  than  she  was  in  1844  or  1847. 
She  stands  on  the  same  foundation  now  that 
she  stood  on  ten  years  ago,  despite  the  develop- 
ments of  late  years  as  to  the  irrepressible  tend- 1 
encies  of  the  system  ; despite  the  rapid  progress 


THE  BALTIMORE  CONFERENCE. 


)f  slavery  in  that  period.  Witness,  for  example, 
he  passing  of  the  inhuman  Fugitive  Slave  Law  ; 
he  repeal  of  the  Missouri  Compromise ; the 
Kansas  outrages ; and  the  late  decision  of  the 
supreme  Court.  The  Baltimore  Conference  is 
ncorrigibly  pro-slavery.  The  majority  report  of 
he  committee  on  slavery,  appointed  by  the  late 
General  Conference,  has  strengthened  her  pro- 
lavery  position.  That  report  ivas  an  unfortunate 
me.  It  conceded  too  much  antislavery  action 
o the  Border  Conferences.  If  the  president  of 
hat  committee,  Dr.  Reymond,  will  visit  the 
Philadelphia  Conference,  I can  take  him  where 
le  can  find  mercenary  slaveholders  and  advo- 
:ates  for  slavery ; and  I have  no  doubt  that  of 
iuch  the  Baltimore  Conference  has  two  to  one, 
;ompared  with  the  Philadelphia  Conference. 
For  the  last  thirty  years  the  Baltimore  Confer- 
;nce  has  exerted  more  power  in  the  General 
Conference  than  anyone  of  her  sister  Conferences. 
But  her  glory  is  departing  from  her.  She  will 
ie  willing  to  remain  in  the  M.  E.  Church,  so 
.ong  as  the  Discipline  shields,  as  at  present  it 
loes,  her  slaveholding  laity.  But  if  the  General 
Conference  makes  non-slaveholding  a test  of 


PICTURES  OF  SLAVERY. 


membership,  then,  I believe,  she  will  seced< 
The  present  position  of  the  M.  E.  Church  : 
a serious  one.  If  she  does  not  alter  the  Disc 
pline,  so  as  to  exclude  mercenary  slaveholder 
she  will  lose  thousands  of  souls  in  the  Nortl 
and  gain  nothing  in  the  South.  The  M.  I 
Church  South  charge  the  laity  of  our  churc 
with  mercenary  slaveholding;  and,  as  an  hones 
man,  I must  say  that  the  charge  is  true  to  th 
very  letter. 

COLORED  CLASS-MEETINGS. 

The  doctrines  of  the  M.  E.  Church  are  mor 
clearly  and  beautifully  expressed  in  her  standar 
Hymn-Book  than  in  the  Discipline,  or  in  Wesley’' 
“Sermons,”  or  in  Watson’s  “Institutes.”  Th 
Hymn-Book  contains  both  our  creed  and  ou 
liturgy.  We  teach  the  people  to  sing  ou 
theology.  To  its  frequent  use  in  the  churcl 
and  at  social  meetings  may  be  attributed  th< 
harmony  of  doctrine  throughout  the  borders  ol 
our  church.  The  Hymn-Book  is  the  colorec 
people’s  only  catechism.  Many  of  them  coulc 
state  the  cardinal  doctrines  of  the  Gospel  in  th( 
language  of  song.  I have  been  conversant  with 


COLORED  CLASS-MEETINGS. 


289 


;keir  class-meetings  for  years,  and  am  familiar 
with  their  peculiar  manner  and  language  in  the 
relation  of  their  experience.  By  putting  lan- 
guage in  the  mouths  of  imaginary  speakers,  I shall 
endeavor  to  give  the  reader  a correct  idea  of  the 
ordinary  exercises  of  a class-meeting  composed 
of  colored  persons.  I shall  give  many  of  the 
very  phrases  I have  heard  them  use.  I shall  do 
this,  not  to  gratify  impertinent  curiosity,  or  to 
provoke  the  smile  of  a scoffer  at  things  sacred, 
but  to  complete  our  picture  of  slave  life. 

I shall  make  one  remark  with  regard  to  class- 
meetings  generally.  They  are  not  secret  societies, 
in  the  proper  sense  of  those  terms.  I have  at- 
tended them  for  twenty  years,  and  never  heard 
any  thing  in  them  that  I would  be  ashamed  for 
any  sensible  infidel  to  hear. 

Travelling  preachers  now-a-days  seldom  meet 
colored  classes,  or  know  their  colored  members 
when  they  see  them.  This  may  be  accounted 
for  thus : The  circuits  are  getting  wealthy  and 
compact.  Each  appointment  demands  preach- 
ing every  Sabbath.  This  requires  three  sermons 
a day  from  the  preacher.  He  has  therefore  no 
time  for  meeting  his  colored  flock  on  Sunday, 
25 


290 


PICTURES  OF  SLAVERY. 


and  this  is  the  only  time  the  slaves  have  i I 
their  disposal.  This  throws  them  exclusi  pel  1 
into  the  hands  of  the  white  leader,  who  i i 
practically,  preacher  and  pastor,  receiving  an  q 
expelling  members  at  his  option.  The  leadeij 
are  generally  pious,  good  men ; for  no  man  wi 
be  a negro  class-leader  who  is  not  crucified  t 
human  applause. 

Come,  dear  reader,  let  us  go  to  the  Sunda; 
morning  class.  The  leader  enters.  His  floci 
is  waiting.  He  kneels  in  silent  prayer  for 
few  moments,  then  takes  the  Hymn-Book  am 
reads : — 

And  are  we  yet  alive, 

And  see  each  other’s  face  ? 

Glory  and  praise  to  Jesus  give 
For  his  redeeming  grace. 

After  the  hymn  is  sung,  all  kneel  down,  anc 
the  leader  addresses  the  Throne  of  Grace  in  fer 
vent  prayer,  responded  to  by  hearty  Amens  bj 
the  class.  After  prayer,  all  take  their  seats, 
Some  member,  in  a clear,  full,  strong  voice, 
sings : — 

Yain,  delusive  world,  adieu, 

With  all  of  creature  good ! 

Only  Jesus  I pursue, 

Who  bought  me  with  his  blood. 


COLORED  CLASS- MEETINGS.  192 

O that  I could  all  invite 
This  saving  truth  to  prove; 

Show  the  length,  the  breadth,  the  height, 

And  depth  of  Jesus’  love. 

The  leader  relates  his  own  experience  in  a few 
words,  and  addresses,  a short  exhortation  to  the 
class. 

A class  consists  of  from  25  to  50  persons. 
Their  names  are  recorded  in  a book,  called  the 
class-book;  and  are  set  down,  not  according  to 
age,  but  with  reference  to  the  time  each  joined 
the  church.  Colored  persons  often  take  the 
names  of  their  owners;  hence  a husband  may 
have  one  name,  and  his  wife  another,  if  she 
belongs  to  a different  master.  Opposite  each 
name  are  ruled  lines,  at  the  top  of  which  is  the 
day  of  the  month.  Here  is  the  name  of  William 
Benson.  If  he  is  present,  p is  marked  opposite 
his  name;  if  absent,  a;  if  distant,  cl;  if  sick,  s; 
if  dead,  or  sold  to  the  South,  his  name  is  struck 
off  the  book.  The  announcement  that  a member 
has  been  sold  produces  a greater  sensation  than 
the  announcement  of  his  death  would  produce. 
Slaves  raised  in  educated  families  use  good  lan- 
guage; but,  in  general,  their  words  and  illustra- 


292 


PICTURES  OF  SLAVERY. 


tions  harmonize  with  their  lowly  and  oppresset 
condition.  Fearing  no  criticism  or  convention  a 
alities,  they  are  perfectly  themselves. 

The  name  of  John  Gladding  is  called.  Johi 
arises,  and  the  leader  thus  addresses  him : “ Tel  [o 
your  class  how  you  are  prospering  in  religion.”  !]0 
John. — “My  brothers  and  sisters,  I had  a grea'  n 
desire  to  come  here  to  tell  you  how  I have  beer 
getting  along  in  religion,  in  the  past  week.  1 
tell  you,  brothers,  that  religion  is  good  all  thu 
time,  ’long  the  fence-roads  as  well  as  in  the  ^ 
church.  I feel  Jesus  in  my  soul.  I am  bound  ^ 
for  the  kingdom.  Pray  for  me  that  I may  hold] 
out,  and  hold  on,  and  get  to  heaven  when  I die.’’ 
“Amen!” says  one;  “Glory !”  ejaculates  another.  | 
Leader. — “Watch  and  pray,  John;  he  that 3| 
endureth  to  the  end  shall  be  saved.”  A sweet 
hymn  is  sung: — 

A charge  to  keep  I have, 

A God  to  glorify; 

A never-dying  soul  to  save, 

And  fit  it  for  the  sky. 

Leader. — “Hannah  More,  what  are  your  pros- 
pects of  heaven  ?” 


COLORED  CLASS-MEETINGS. 


293 


Hannah. — “My  class-mates,  I have  deep 
raters  to  pass  through;  but,  when  I kneel  in 
ecret  prayer,  the  Lord  does  clear  my  sky.  I 
Lave  had  two  children  sold  to  Georgia.  I hope 
o meet  them  in  heaven  where  parting  will  be 
lo  more,  and  see  Jesus  as  he  is.  Glory  be  to  his 
lame  forever !” 

Henry  Orum. — “Brethren,  I have  my  diffi- 
ulties;  sometimes  up  and  sometimes  down;  hut 
he  blessed  Lord  knows  that  I do  love  him.  I 
sel  the  witness  in  my  bosom.  I have  nothing 
iut  a poor  slave  body;  but  when  I get  to  heaven, 
expect  to  be  free,  soul  and  body.  I expect  to 
ndure  hardness  as  a good  soldier,  and  plough 
he  furrow  to  the  end,  the  Lord  being  my 
Lelper.” 

Another  hymn  is  sung: — 

"How  tedious  and  tasteless  the  hours, 

When  Jesus  no  longer  I see! 

Sweet  prospects,  sweet  birds,  and  sweet  flowers 
Have  all  lost  their  sweetness  to  me. 

The  midsummer  sun  shines  but  dim ; 

The  fields  strive  in  vain  to  look  gay  : 

But  when  I am  happy  in  Him, 

December’s  as  pleasant  as  May.” 

25* 


294 


PICTURES  OF  SLAVERY. 


Aunt  MiUy. — “Children,  I have  been  travel- 
ling the  narrow  road  for  fifty  years,  and  am  not 
tired  of  the  way  yet;  the  nearer  the  fountain, 
the  sweeter  the  water.  Children,  I never  shall 
forget  the  day  when  Jesus  washed  my  sins  away. 
I was  awakened  under  the  preaching  of  the 
great  Freeborn  Garretson.  I thought  I was  good 
enough  till  the  Spirit  got  hold  of  me;  then  I felt 
that  my  heart  was  very  wicked.  I fasted  and 
prayed;  but  my  heart  got  harder.  Then  I 
thought  that  there  was  no  mercy  for  me.  I was 
miserable.  Old  master  said  I was  going  crazy, 
and  told  me  to  keep  away  from  the  crazy  Method- 
ists; if  I did  not,  he  would  give  me  thirty-nine 
lashes  on  my  bare  back.  Then  I wTent  to  Uncle 
Joseph,  who  had  religion;  he  told  me  to  pray  on; 
that  the  darkest  hour  was  just  before  the  break 
of  day;  to  look  right  up  to  the  Lamb  of  God 
that  taketh  away  the  sin  of  the  world.  I knelt 
down,  and  Uncle  Joseph  prayed  for  me;  and  I 
cried,  ‘Lord,  have  mercy  on  a poor  African  soul !’ 
and  bless  you,  children,  I saw  the  light  coming 
as  a great  ball  of  fire.  My  sins  rolled  olf;  I felt 
as  light  as  a feather.  My  soul  was  full  of  love. 
I had  the  witness  of  the  Spirit  to  bear  witness  to 


COLORED  CL  ASS- MEETINGS. 


295 


my  spirit  that  I was  the  child  of  God.  Then 
I prayed  for  old  master.  I joined  with  the  people 
of  God,  and  from  that  day  to  this  the  Lord  has 
been  my  helper.  My  old  class-mates  have  crossed 
over  Jordan,  and  I am  left  alone;  hut  soon  I ex- 
pect to  join  them,  and  walk  the  golden  streets  of 
the  New  Jerusalem.  The  old  Methodists,  child- 
ren, fasted  every  Friday,  and  prayed  three  times  a 
day  in  secret,  and  they  went  to  class  and  preach- 
ing through  cold  and  heat,  rain  or  shine.  Be 
faithful,  children ; the  old  woman  will  soon  leave 
you  for  bright  glory  above.” 

Another  hymn : — 

“When  life  sinks  apace,  and  death  is  in  view, 

The  word  of  his  grace  shall  comfort  us  through ; 

Xot  fearing  or  doubting,  with  Christ  on  our  side, 

We  hope  to  die  shouting,  ‘ The  Lord  will  provide.’  ” 

Henry  Banning. — “Brethring,  my  soul  is  hot; 
hot  as  pepper.  Before  I sought  de  Lord,  I was 
a very  bad  negro.  I got  drunk,  and  took  de 
name  of  de  Lord  in  vain;  but  now  I am  a new 
creature  in  Christ  Jesus,  and  on  my  way  to  heb- 
ben.  I toats  the  witness  in  my  breast!  Bress 
de  Lord,  I feel  dat  my  name  is  roten  on  his 
hands.” 


296 


PICTURES  OF  SLAVERY. 


Singing: — 

“He  ever  lives  above, 

For  me  to  intercede  ; 

His  all-redeeming  love, 

His  precious  blood  to  plead ; 

His  blood  atoned  for  all  our  race, 

And  sprinkles  now  the  Throne  of  Grace.” 

Edward  Ross. — “ My  class-mates,  I feel  some-  j 
times  that  I have  no  friends,  like  a strange  horse 
in  a pound,  with  all  the  rest  of  the  horses  kicking  j 
at  him.  I am  trying  to  be  honest,  to  watch  as 
well  as  pray,  to  do  as  well  as  say.  I don’t  want 
to  be  a hypocrite,  to  come  here  on  Sunday  and 
bleat  like  a sheep,  and  act  like  a goat  all  the 
rest  of  the  week.  Pray  for  me,  my  brethren.” 

Silence  for  a few  minutes. 

Aunt  Sue. — “My  brothers  and  sisters,  I am 
looking  to  Jesus.  I have  a house  not  made  with 
hands,  eternal  in  the  heavens.  My  soul  is 
bowed  down  with  sorrow  and  trouble.  I think 
sometimes  I shall  go  crazy.  Pray  for  me,  my 
dear  class-mates,  that  I may  get  safe  home  at  i 
last.” 

The  class  sings  as  follows : — 


COLORED  CL  ASS- MEETINGS. 


297 


“ Though  troubles  assail,  aud  dangers  affright, 

Though  friends  should  all  fail,  aud  foes  all  unite, 

Yet  one  thing  secures  us — whatever  betide, 

The  promise  assures  us,  the  Lord  will  provide.” 

Aunt  Sue  was  a free  colored  woman,  of  remark- 
able piety.  But  there  was  so  much  anguish 
of  soul  depicted  in  her  countenance  that  I felt 
sorrowful  whenever  I saw  her,  knowing,  as  I did, 
the  trouble  through  which  she  had  passed.  Her 
husband  was  sold  under  the  following  circum- 
stances: He  was  a slave,  but  sought  to  buy 
himself,  paying  the  required  amount  in  regular 
instalments.  He  had  nearly  succeeded  in  pay- 
ing for  himself,  when  his  master  died  or  failed 
in  business.  The  poor  fellow  was  seized  by  his 
master’s  creditors  just  as  the  golden  prize  of 
liberty  was  nearly  within  his  grasp.  I shall 
never  forget  his  personal  appearance.  He  was 
tall  and  well  made,  and  was  skillful  in  the  use 
of  the  broad  axe  in  hewing  ship-timber.  He  was 
at  work  in  the  woods  when  the  negro-catchers 
and  kidnappers  surrounded  him.  I learned  that 
he  at  first  had  resolved  to  defend  himself  with 
his  broad-axe,  but,  seeing  his  antagonists  were 
too  numerous,  he  surrendered,  was  handcuffed, 


298  PICTURES  OP  SLAVERY. 

and  dragged  from  his  wife,  cheated  out  of  his 
hard  earnings,  and  consigned  to  hopeless  slavery. 
This  was  the  result  of  one  man  holding  the 
legal  right  of  property  in  another  man.  When 
high  Heaven  shall  let  loose  the  fires  of  righteous 
retribution  on  this  adulterous  and  sinful  nation, 
who  shall  be  able  to  stand ! 

DELAWARE. 

There  are  more  free  colored  persons  in  Dela- 
ware, according  to  population,  (if  I mistake 
not,)  than  any  other  State.  In  Newcastle 
County  there  are  very  few  slaves,  if  any.  This 
result  is  due  to  the  influence  of  the  Friends  or 
Quakers.  Wherever  the  Quaker  goes,  he  bears 
silent  testimony  against  slavery.  Who  ever 
heard  of  a Quaker  being  killed  by  a negro  ? If 
the  slaves  of  the  South  were  emancipated,  and 
there  was  any  danger  of  an  insurrection,  one 
Quaker  preacher  would  do  more  to  suppress  it 
than  a hundred  soldiers.  The  city  of  Wilming- 
ton is  the  only  place  in  the  State,  so  far  as  I 
know,  that  permits  freedom  of  speech.  If 
Delaware  would  buy  all  the  slaves  in  the  State, 
and  proclaim  herself  a free  State,  she  would 


SLAVERY  AND  FREE  TERRITORY.  299 


immensely  augment  her  wealth,  and,  what  would 
be  still  better,  she  would  elevate  the  moral  tone, 
and  increase  the  intellectual  culture  of  her 
citizens.  There  is  something  very  grating  to 
my  ears  in  the  word  “ slave,”  as  an  appendage 
to  a State  or  nation.  How  would  it  sound  if 
applied  to  European  nations  ? Were  we  to  apply 
the  stigma  to  England,  to  Holland,  to  Swit- 
zerland, and  to  France,  with  what  scorn  would 
the  insult  be  repelled  ! Yet  Southern  men  some- 
times speak  of  Southern  States  as  slave  States, 
and  even  glory  in  the  name. 

SLAVERY  AND  FREE  TERRITORY. 

Slavery  should,  under  no  circumstances,  be 
permitted  to  advance  further  over  the  free  ter- 
ritory of  the  American  Government.  Many 
reasons  might  be  adduced  why  soil  now  free 
should  remain  free.  I shall  advance  but 
one.  It  is  this.  In  behalf  of  the  industrious 
whites  of  the  South,  and  of  those  antislavery 
men  who  will,  by  force  or  other  causes,  be 
driven  from  the  South,  it  is  our  duty  to  hold 
this  territory  as  a place  of  refuge.  The  time 
is  coming  when  all  who  will  not  bow  down  to 


300 


PICTURES  OF  SLAVERY. 


slavery  will  have  to  leave  the  South.  Where  «i 
shall  they  go  ? To  the  Eastern  and  the  Middle  tii 
States?  No.  These  States  are  already  full 
They  must  go  to  the  territories.  The  North 
then,  for  the  good  of  the  natives  of  the  Soutl 
alone,  apart  from  her  own  interest  in  the  matter 
should  resist  to  the  uttermost  the  encroachments 
of  the  unhallowed  institution.  When  the  slave! 
trade  is  reopened,  lawfully  or  unlawfully,  the; 
free  negroes  will  either  be  reduced  to  slavery] 
or  driven  from  the  South.  These  also  must 
have  a place  of  refuge.  To  resist  the  encroach- 
ments of  slavery  on  free  soil  is  a high  and 
sacred  religious  duty. 

THE  FREE  COLORED  PEOPLE  OF  PHILA-  ! 

DELPHIA. 

The  free  colored  people  of  Philadelphia  are  in 
bad  repute  in  the  South.  Southern  merchants, 
and  other  travellers  coming  to  Philadelphia, 
stumble  over  a few  drunken  negroes  in  Bedford- 
street,  and,  when  they  go  home,  report  that  the 
slaves  of  the  South  are  better  off  than  the  free 
negroes  of  the  North.  Not  so  fast,  gentlemen  ! 

I have  taken  some  pains  to  examine  into  this 


COLORED  PEOPLE  OF  PHILADELPHIA.  SOI 

matter,  and  I rejoice  to  know  that  their  condi- 
tion is  fifty  per  cent,  better  than  I expected  to 
find  it.  The  committals  at  Moyamensing 
prison  will  show  you  that  more  whites  are  there 
incarcerated,  according  to  population,  than 

blacks.  Do  vou  infer  from  this  that  the  slaves 

%/ 

of  the  South  are  better  off  than  the  white 
people  of  Philadelphia?  Let  me  say,  as  a 
Southern  man,  that  I have  seen,  in  one  day, 
more  drunkenness,  brutality,  and  degradation 
on  holiday  occasions  among  slaves,  than  I have 
seen  in  Philadelphia  in  three  months.  It  is  an 
insult  to  the  colored  people  of  Philadelphia  to 
compare  them,  in  mind  or  morals,  to  Southern 
slaves.  Every  candid  man  in  the  South  will 
say  so,  if  he  will  come  to  this  city,  and  visit 
their  eighteen  or  twenty  churches ; their  splen- 
did new  Masonic  Hall ; their  classical  high 
school,  with  its  colored  professors  from  New 
England  and  J amaica — a school  such  as  I have 
never  seen  on  the  Eastern  Shore  of  Maryland  ; 
their  private  day-schools,  and  their  two  beautiful 
cemeteries.  Let  him  listen  to  their  orators  and 
lecturers,  and  then  say,  if  he  can,  that  these 
men  are  worse  off  than  Southern  slaves.  I 
26 


302 


PICTURES  OF  SLAVERY. 


pity  the  man  from  my  heart  that  could  arrive 
at  such  a conclusion. 

BALTIMORE. 

Baltimore  is  the  Paris  of  all  the  cities  of  the 
slave  States,  so  far  as  elegance  and  refinement 
are  concerned.  Witness,  for  example,  her 
hotels,  her  monuments,  her  churches,  her  spa- 
cious streets,  and  her  elegant*  private  residences. 
But  in  moral  sublimity  she  is  far  behind  Boston, 
New  York,  Philadelphia,  Chicago,  and  Cincin- 
nati. These  cities  possess  something  far  nobler 
than  a marble  monument  to  the  father  of  his 
country.  They  have  freedom  of  speech,  free  dis- 
cussions, free  newspapers,  and  free  pulpits  for 
white  and  colored  persons  ; and  this  cannot  be 
said  of  the  beautiful  city  of  my  native  State. 

THE  SUPREME  COURT. 

The  recent  decision  of  the  Supreme  Court  of 
the  United  States,  in  the  case  of  Dred  Scott, 
has  sent  a thrill  of  sadness  to  the  hearts  of  the 
good  and  benevolent  throughout  our  country. 
By  this  decision  nearly  500,000  Native  Ameri- 
cans have  been  outlawed  from  the  protection  of 


THE  SUPREME  COURT. 


303 


-•  the  stars  and  stripes,  which,  proudly  floating  in 
all  seas,  is  unfurled  from  the  Atlantic  to  the 
Pacific.  Many  of  these  are  our  brethren  in 
\ Christ,  and  ambassadors  from  the  Court  of 
. Heaven  to  sinful  men.  Those  whom  Massa- 
chusetts, New  York,  and  Ohio  claim  and  protect 
. as  citizens  of  their  respective  States,  are  regarded 
i by  the  National  Court  as  aliens,  and  unprotected 
as  citizens  by  the  Federal  Government.  Let  no 
man  after  this  insult  Christianity  by  calling 
this  Republic  a Christian  Government.  Such  a 
decision  would  not  have  been  given  by  the  Su- 
preme Court  from  1794  to  1820.  But  slavery 
has  poisoned  our  theology  ; it  has  corrupted  the 
vast  majority  of  the  pulpits  of  the  land;  it 
now  controls  many  of  the  great  ecclesiastic 
bodies  of  the  Union,  and  has  full  possession  of 
all  departments  of  the  National  Government, 
the  single  distinctive  measure  of  which  seems  to 
be  to  extend  slavery,  so  that  it  shall  henceforth 
be  a national  institution.  The  next  step  in  the 
programme  will  be  the  reopening  of  the  foreign 
slave-trade.  The  destruction  of  Liberia  is  to 
follow,  if  she  interposes  any  barrier  to  the 
traffic  ; for  our  Government  has  always  refused 


304 


PICTURES  OP  SLAVERY. 


to  acknowledge  the  independence  of  that  repub- 
lic. I also  predict  that  the  slave  States  will 
pass  laws  to  enslave  the  free  negroes  within 
their  jurisdiction;  then  to  enslave  the  antisla- 
very men  of  the  free  States  who  may  visit 
them ; next,  to  reduce  their  own  poor  whites  to 
chattel  slaves  by  selling  them  for  pretended 
debts;  and,  finally,  to  place  the  government 
under  a military  despotism.  To  the  poor  men 
of  the  free  States,  I say  : “ Arise,  and  shake 
yourselves  from  the  dust , for  the  Philistines  are 
already  upon  ye  l”  Henceforward  I shall  wel- 
come with  more  joy  than  ever  the  thousands  of 
foreign  Protestants  who  shall  arrive  on  our 
shores.  I have  noticed  that  nearly  all  Eng- 
lishmen, Protestant  Irish,  and  Germans  are 
opposed  to  chattel-slavery  ; and  by  their  assist- 
ance alone  can  the  native  American  freemen 
successfully  combat  the  slave  power,  backed 
up  as  it  is  by  Romanism  and  rum.  Slavery 
is  as  much  opposed  to  Christianity  as  it  is  to 
patriotism — to  the  laboring  white  man  as  to 
the  colored  man.  The  antislavery  foreigners 
should  be  welcomed  as  brothers  beloved,  for 
the  power  of  slaveholders  is  more  to  be  feared 


THE  SUPREME  COURT. 


305 


:han  that  of  such  foreigners.  Slavery  is  the 
common  enemy  of  freemen  of  all  nations, 
longues,  and  races  ; just  as  Romanism  is  the 
common  enemy  of  all  Protestant  denominations, 
ireemasonry,  and  odd-fellowship. 

26* 


CHAPTER  XVII. 
SLAVERY  AND  WHITE  LABOR. 


at 


Thebe  are  certain  professions  and  avocation 
in  the  South  which  slaves  cannot  follow.  The 
labor  performed  by  these  chattels — such  as  field 
work,  house-work,  and  certain  mechanical  trade 
— becomes,  in  the  minds  of  the  whites  of  the  bo 
South,  associated  with  the  slaves  themselves. 
In  other  words,  such  labor  is  regarded  as  dis- 
honorable. Now,  when  the  poor  white  man 
engages  in  such  labor,  he  falls  to  the  level  of 
the  slave  himself  in  the  estimation  of  the  slave’s 
master.  Hence  the  effort  of  the  whites  in  the 
South  to  avoid  all  labor  usually  performed  by 
slaves.  They  will  seek  to  hide  themselves  in 
obscure  places,  and  live  in  idleness ; or  they 
will  move  to  free  States.  But  the  evil  stops 
not  here.  When  the  slaveholder  comes  North, 
and  observes  white  men  engaged  in  the  same 
labor  performed  by  his  slaves,  he  regards  them 
with  secret  contempt.  The  odium  attached  to 
(306) 


SLAVERY  A YD  WHITE  LABOR. 


307 


lomestic  service  on  tlie  part  of  poor  white 
ivomen  in  the  North  is  the  result  of  Southern 
slavery.  Perhaps  no  nation  on  earth  suffers  so 
much  family  inconvenience  and  discord  on  ac- 
count of  female  labor  as  our  own.  Slavery 
insults  the  free  labor  of  the  North.  To  dishonor 
labor  in  itself  is  one  of  its  infallible  results. 

Degrade  a man  to  a chattel,  and  you  degrade 
labor.  Elevate  the  chattel  to  a man,  and  the 
elevation  of  labor  follows.  Hence  the  free  la- 
borer is  bound  by  every  principle  of  self-respect, 
as  well  as  by  his  affection  for  his  children,  to 
oppose  slavery  everywhere  and  always  to  the 
uttermost.  Slavery  converts  a lazy  loafer  into 
a gentleman,  and  degrades  an  industrious  man 
to  a slave. 

When  this  institution  prevails  to  any  extent 
in  a country,  it  performs  all  the  offices  usually 
performed  by  war,  pestilence,  and  famine.  Go 
to  my  native  county  in  Maryland,  and  travel 
the  main  road  on  the  Worcester  side  from  New 
Town  to  Snow  Hill,  a distance  of  fifteen  miles; 
and  what  do  you  behold  but  barrenness,  desola- 
tion, and  gloom,  with  houses  rotting  down,  and 
fields  turned  out ! Fifty  or  one  hundred  Jersev 


308 


PICTURES  OF  SLAVERY. 


farmers  and  gardeners  would  make  this  spot 
blossom  as  the  rose.  Slavery  resembles  the 
dog  in  the  manger ; it  is  not  only  unproductive 
itself,  but  permits  productiveness  nowhere  within 
the  range  of  its  influence.  In  Maryland  and 
Virginia  there  are  thousands  who,  by  emanci- 
pating their  negroes,  selling  half  their  farms  to 
Pennsylvania,  New  Jersey,  and  Delaware  far- 
mers, and  employing  skilled  and  cultivated 
white  labor,  would  realize  considerable  gains. 

FAMILIARITY. 

Such  is  the  moral  constitution  of  man,  that 
familiarity  produces  singular  results,  both  for 
good  or  evil.  A cultivated  young  man  who 
had  contracted  the  exceedingly  sinful  habit  of 
profane  swearing,  told  me  that  he  had  never 
been  guilty  of  profanity  until  verging  on  man- 
hood ; that  the  first  oath  he  swore  thrilled  him  ; 
with  horror  and  remorse;  but  that,  by  continuing 
to  use  profane  language,  finally  he  could  swear  j 
with  impunity.  What  is  more  alarming  at  first 
than  pestilential  death  ? Some  three  years  ago 
the  town  in  which  I resided  was  visited  with 
cholera  for  the  space  of  three  months;  and 


FAMILIARITY. 


309 


nearly  as  many  persons  perished,  according  to 
the  population,  as  died  of  the  yellow  fever  in 
Norfolk.  On  its  appearance  it  created  great 
alarm.  Some  of  the  inhabitants  moved  from 
the  town.  I buried  nearly  three-fourths  of  all 
that  died.  Although  suffering  with  the  chills 
myself,  I would  leave  my  sick-bed  at  the  hour 
if  midnight  to  baptize  and  comfort  the  dying. 
A.  friend  would  be  talking  to  you  in  the  after- 
noon, and  he  dead  before  morning.  Yet,  after 
three  or  four  weeks,  all  classes  became  somewhat 
composed.  The  sight  of  a funeral  procession 
tost  its  solemnity,  and  the  burial-service  its  im- 
pressiveness. Persons  at  a distance  were  aston- 
ished that  all  who  could  leave  did  not  escape 
from  the  afflicted  village.  “ Why  don’t  you 
teave  ?”  said  a friend.  “ No ; I shall  stay  with 
the  afflicted,  and  trust  to  Providence.”  A 
brother  minister  from  a distance  called  one  day 
for  a few  hours.  “ Come,”  said  I,  “ and  go 
with  me  to  see  a lady  dying  with  the  cholera.” 
In  evident  alarm  he  exclaimed : “ No,  no ; I 
must  he  going ; I must  have  my  horse.”  The 
iaw  of  familiarity  had  not  operated  sufficiently 
long  to  reconcile  him  to  this  awful  pestilence. 


310 


PICTUKES  OF  SLAVERY. 


Now  apply  this  law  to  slavery.  There  ar( 
many  things  about  slave  life  that  shock  the 
moral  sensibility  of  a Northern  man  or  ar 
Englishman,  and  wThen  he  speaks  of  them  tc 
Southern  men,  the  latter  will  get  into  a passion 
and  deny  the  allegations  ; and  thus  things  which 
are  odious  to  others  have  ceased  to  make  anj; 
impression  upon  their  memory  or  hearts. 

How  are  the  Southern  people  to  be  roused 
from  this  insensibility  to  the  effects  of  slavery  ? 
Simply  by  directing  their  attention  to  them, 
no  matter  if  they  do  become  angry.  Two 
friends  were  travelling  through  snow  and  cold. 
One  said  he  “felt  sleepy,  and  wished  to  lie 
down  a little  while.”  His  fellow-traveller  be-i 
came  alarmed,  for  he  knew  to  sleep  was  to  die. 
He  told  him  he  must  not  lie  down  ; that,  if  he' 
gave  way  to  his  feelings,  he  would  sleep  in 
death.  But  the  drowsy  man  was  unwilling  to 
listen  to  the  voice  of  love  and  reason,  and 
insisted  upon  lying  down,  declaring  that  he 
would  sleep  only  a little  while.  His  com- 
panion saw  that  the  only  chance  of  saving  his 
friend  was  to  be  resolute  and  active,  to  forcibly  j 
drag  him  along,  and  to  give  him  no  peace  till 


IS'DEX  EXPURGATORIUS. 


311 


he  got  him  safe  at  home.  When  seated  before 
the  blazing  fire,  with  a sense  of  security  from 
danger,  the  poor  fellow  could  appreciate  the 
kindness  which  saved  his  life  despite  his  will. 
Slaveholders  and  their  friends  say,  “ Let  us 
alone.  The  blood  of  four  million  slaves  be  upon 
us  and  our  children.”  The  real  enemies  of  the 
slaveholders  say  : “Sleep  on;  you  ought  to  have 
rest.”  While,  upon  the  other  hand,  their  true 
friends  say : “ We  will  not  give  you  the  dan- 
gerous rest.  We  will  cry  aloud,  and  spare  not. 
Ton  shall  have  no  rest  till  out  of  danger.” 


INDEX  EXPURGATORIUS. 

The  South  is  out-heroding  Herod.  She  is 
getting  more  zealous  than  papal  Rome.  She 
ias  her  “ Index  Expurgatorius.”  Indeed,  she 
las  several  of  them ; for  nearly  every  village, 
:own,  and  city  is  establishing  one.  Book  after 
aook  is  being  prohibited.  Author  after  author 
s falling  under  Southern  bulls  and  edicts.  The 
song  is  getting  to  be,  “ 0,  the  bliss  of  igno- 
rance !”  Booksellers  are  running  like  rats  from 
i barn  on  fire.  Publishers  in  the  North  must 


812 


PICTURES  OF  SLAVERY. 


mind  their  P’s  and  Q’s,  or  forfeit  their  Souther) 
custom. 

EXHORTATION  BY  A COLORED  PREACHER. 

In  one  of  our  Northern  cities,  I once  attendee 
church  among  the  colored  people,  knowing  n< 
one,  and  unknown  to  any  one  in  the  congrega 
tion.  I took  my  seat  at  the  door,  and  certainh 
had  no  expectation  of  hearing  any  thing  upoi 
the  subject  of  slavery.  What  was  unexpected 
by  me,  the  sermon  was  delivered  by  a Quaker 
who  preached  with  much  energy,  and  made  i 
vigorous  onslaught  on  the  institutions  of  th< 
South.  He  took  his  seat,  and  a colored  preache: 
got  up  to  exhort.  I will  give  the  substance  of 
his  speech  : — 

“ My  Brethren  : I was  much  pleased  with  the 
sermon  of  my  brother.  It  had  truth  enougl: 
in  it  to  save  the  whole  world.  But,  brethren. 
I can  be  nothing  but  a Methodist ; I am  a corn- 
field preacher.  My  brethren,  I think  the  aboli-  i 
tionists  have  done  a great  deal  of  good  for  us 
colored  people ; but  some  of  my  colored  brethren 
say  that  the  abolitionists  have  made  it  worse 
for  them  ; that  they  are  not  so  well  off  as  before 


THE  SABBATH  AND  SLAVERY.  313 

the  abolitionists  came  about ; that  the  masters 
are  worse  on  their  slaves  than  they  were  before  ! 
Now,  brethren,  Moses  was  an  abolitionist.  The 
Master  told  him  to  go  to  Pharaoh,  and  tell  him 
that  the  Lord  says : ‘ Let  my  people  go,  that 
they  may  serve  me.’  But  Pharaoh  said : 
‘ Who  is  the  Lord  ? I will  not  let  his  people 
go.’  So  Pharaoh  oppressed  the  people  more 
and  more;  and  then  they  went  to  Moses  and 
told  him  that  he  had  made  things  worse  than 
they  were  before ; and  they  blamed  Moses  for 
stirring  up  Pharaoh.  Now,  my  brethren,  we 
must  make  the  devil  mad  before  we  can  do  any 
good.  The  abolitionists  have  done  good,  be- 
cause they  have  called  the  attention  of  the 
people  to  our  brethren,  who  are  under  their 
taskmasters.” 

THE  SABBATH  AND  SLAVERY. 

The  Sabbath  was  made  for  man.  As  was 
said  of  the  Bible,  by  a celebrated  writer,  it  has 
“ God  for  its  author,  and  salvation  for  its  end.” 
It  is  the  emblem  of  the  visible  presence  and 
authority  of  the  Lord  of  heaven  and  earth. 
The  closing  of  banks,  of  stores  and  of  factories ; 
27 


314 


PICTURES  OF  SLAVERY. 


the  plough  resting  in  the  furrow,  and  the  scyth( 
hanging  up  in  the  barn,  all  indicate  the  weekly 
visit  of  this  angel  of  the  Lord.  Take  awaj 
the  day  of  rest  for  the  body,  and  of  religious 
worship  for  the  soul,  and  religion,  on  her  golder 
pinions,  would  fly  away  to  her  native  heaven 
Our  churches,  unfilled  with  worshipers,  would 
crumble  and  decay.  Civilization  itself  would 
be  succeeded  by  barbarism. 

I am  painfully  impressed  with  the  conviction 
that  the  Sabbath  is  not,  and  will  never  be  ex- 
tensively observed,  according  to  the  spirit  and 
design  of  the  institution,  in  any  country  where 
slavery  exists.  Slavery  degrades  labor.  It 
seeks  to  reverse  the  law  of  the  Ailwise  Creator, 
who  has  stamped  it  with  honor.  It  is  impossible 
for  a lazy  community  to  appreciate  the  Sabbath,1 
for  to  such  all  days  are  alike.  Slavery  puts  a 
premium  on  idleness.  In  the  free  States  labor 
is  the  rule — idleness  the  exception ; and  the 
exception  is  generally  found  among  those  who 
are  the  Sabbath-breakers,  or  who  keep  it  as  a 
day  of  frolic  and  amusement.  In  the  South 
laziness  is  the  rule,  and  industry  the  exception. 
Hence  the  Sabbath  is  there  the  great  day  of 


THE  SABBATH  AND  SLAVERY.  - 315 


visiting  and  feasting.  Thousands  of  servants 
are  kept  from  church  in  order  to  prepare  warm 
dinners.  The  majority  of  the  professors  of  re- 
ligion feel  no  scruple  about  conversing  on  worldly 
business  before  and  after  the  services  of  the 
morning.  The  remainder  of  the  day  is  one  of 
pleasure.  Where  other  things  are  equal,  the 
most  intelligent  communities  exhibit  the  strictest 
observance  of  the  Sabbath.  But  slavery  deadens 
all  intellectual  life  among  the  masses  of  a com- 
munity, and  the  latter  are  therefore  irresistibly 
impelled  to  place  a high  value  on  physical  en- 
joyments. Hence,  in  the  slave  States,  you  will 
see  every  Sabbath  desecrated  by  droves  of 
negro-boys  and  girls  roving  through  the  woods 
and  highways.  Any  one  who  should  attempt 
to  educate  them  in  the  word  of  Christ  would  be 
persecuted  and  disgraced.  The  rich  and  wealthy 
of  the  South  are  not,  as  a class,  church-going 
people.  Out  of  their  towns  it  is  with  the  greatest 
difficulty  that  Sabbath-schools  can  be  sustained. 
Their  teachers  come  principally  from  among 
the  unmarried,  to  whom  the  Sabbath  is  the 
great  day  of  courtship.  Labor  and  the  Sab- 


316 


PICTURES  OF  SLAVERY. 


bath  are  divinely  married;  and  a divorce  would 
be  fatal  to  both. 

THE  WARNING. 

In  1853, 1 established,  in  St.  Michael’s,  Talbot 
County,  Md.,  a Sabbath  school  for  colored  persons, 
slave  and  free.  Previous  to  its  organization,  I 
unfolded  my  purpose  in  regard  to  it  to  a 
brother  in  the  church,  who  advised  me  to  desist 
from  the  undertaking,  as  I was  already  denounced 
as  an  abolitionist;  stating  that  it  would  injure 
my  influence  among  the  white  people,  and  cut  off 
my  prospects  of  getting  a support  for  my  family, 
which,  as  I was  in  poor  health,  was  dependent, 
to  a great  extent,  on  the  community  for  support; 
and  finally,  that  he  feared,  if  persisted  in,  I should 
receive  personal  violence.  I replied : “ Is  it  not 
just  and  right  that  they,  as  well  as  the  whites, 
should  be  taught  to  read  the  Scriptures?”  That  l 
proposition  he  would  not  dispute.  Then  I said : 

“ I will  trust  in  the  Lord.  I will  get  up  a school, 

regardless  of  consequences.”  Miss , a noble 

Christian  lady,  proffered  to  assist  me ; the  school 
was  put  in  operation  ; and  afterward,  its  govern- 
ment and  continuance  principally  devolved  upon 


THE  WARNING.  317 

her.  I received  insulting  and  scandalous  anony- 
mous letters,  one  containing  the  portrait  of  a 
colored  person.  Sucli  letters  none  but  black- 
guards could  have  written.  During  March  and 
April,  1855,  a report  was  in  circulation  that  the 
negroes  were  going  “to  rise  and  kill  the  whites” 
in  Talbot  County.  A public  meeting  was  called 
in  Easton,  and  resolutions  were  adopted.  I 
received  a letter  from  an  officer  of  the  county, 
warning  me  to  stop  my  Sabbath  school.  The 
circular  letter  was  signed,  among  others,  by 
James  L.  Martin,  a distinguished  lawyer  in 
Easton ; by  Mr.  Holliday,  ex-secretary  of  State 
for  Md. ; by  Mr.  Johnson,  editor  of  the  “Easton 
Gazette;”  and  by  Thomas  K.  Robson,  editor  of 
the  “Easton  Star.”  Mr.  Robson  I knew  well. 
He  had  always  treated  me  with  great  personal 
kindness.  But,  in  opposing  antislavery  prin- 
ciples and  influences,  he  “knows  no  man  after 
the  flesh;”  he  suffers  no  considerations  of  per- 
sonal regard  to  keep  him  from  opposing  what  he 

calls  abolitionism.  With  such  earnestness  and 

% 

singleness  of  purpose  all  antislavery  men  ought 
to  act,  and  will  have  to  act.  The  officer  handed 
me  the  letter  in  presence  of  several  men.  I told 
27* 


318 


PICTURES  OF  SLAVERY. 


him  that  I would  not  stop  the  school;  that,  if  he 
did  it,  he  must  take  the  responsibility;  that  I 
considered  the  letter  an  insult  to  Christianity. 

I asked  why  these  gentlemen  did  not  send  cir- 
culars to  all  the  rumsellers  in  the  county, 
warning  them  against  selling  rum  to  the  negroes, 
the  very  thing  that  stimulates  the  amorous  and 
murderous  passions.  I requested  the  officer  to 
tell  the  gentlemen  that  the  report  of  the  insur- 
rection was  false  and  slanderous,  and  that  I was 
ashamed  of  their  conduct. 

The  terrified  whites  recovered  from  their  fears 
in  two  or  three  weeks,  and  ought  to  have  felt 
ashamed  of  being  actors  in  such  a miserable 
farce.  No  blood  was  shed,  no  lives  were  lost, 
and  the  poor  frightened  negroes  were  restored  to 
their  usual  privileges.  Some  of  our  Southern  1 
gentry  occasionally  succeed  in  “gulling”  some 
Northern  advocates  of  slavery  into  the  belief 
that  the  master  and  negroes  are  very  happy. 
What  kind  of  happiness  is  that  where  both 
parties  are  in  constant  dread  of  each  other?  I 
have  seen  slavery  in  its  mildest  form,  and  I can 
truly  pray : “ From  it,  good  Saviour,  deliver  me 
and  my  children,  the  poor  slaves  and  my  whole 


THE  OLD  VESSEL.  319 

i country,  and  the  church  of  Jesus  Christ  through- 
out the  'world !” 

THE  OLD  YESSEL. 

My  father’s  house  was  immediately  on  the 
; Pocomoke  River.  This  river,  I presume,  takes 
I its  name  from  a tribe  of  Indians  long  since 
• extinct.  A vessel  of  considerable  size,  which 
had  done  good  service  in  the  past,  having  been 
t abandoned  as  unseaworthy,  vand  dismantled  of 
‘ ropes  and  sail,  was  permitted  to  drift  from  the 
town,  and  by  some  means  sunk  in  the  river 
opposite  my  father’s  house,  where  the  stream  is 
! about  150  yards  wide.  Her  hull  was  sub- 
merged while  her  masts  projected  several  feet 
above  the  surface.  Her  name,  if  I remember 
rightly,  was  the  “Fair  American.”  Before  she 
became  permanently  fixed  in  the  mud,  it  was 
amusing,  on  a pleasant  summer  evening,  when 
the  river  was  of  glassy  smoothness,  to  sit  and 
watch  the  masts.  The  mast-heads  point  up  the 
river,  in  the  direction  of  the  late  tide.  The 
floating  chips  have  now  become  stationary,  in- 
dicating that  the  tide  is  about  to  turn.  The 
sturgeon  leaps  more  than  his  full-length  out  of 


320 


PICTURES  OF  SLAVERY. 


the  water,  suggesting  to  you  that  “there  are  as 
good  fish  in  the  sea  as  were  ever  caught  out  of 
it.”  The  whippowil  has  struck  up  his  evening 
song,  and  the  sweet  and  dying  notes  of  the 
swamp-robin  tell  you  that  he  is  hanging  his 
harp  upon  the  dark  green  cypress  for  the  night. 
A short  time  has  elapsed;  the  tide  has  turned, 
and  is  ebbing  toward  the  sea.  Now  watch  the 
masts,  how  slowly  they  turn, — gradually — 
gradually.  Now  they  are  again  upright,  and 
for  a moment  stationary;  again  they  waver — 
then  yield  to  the  ebbing  w'ater,  till  their  heads 
nearly  touch  its  surface.  And  so,  twice  a day, 
they  shift  and  turn  to  the  motion  of  every  tide. 
Now  for  the  moral. 

We  have  thousands  of  men  amongst  us  who, 
in  politics  and  religion,  blow  hot  and  cold  con- 
tinually on  the  subject  of  slavery.  When  they 
are  in  the  North,  they  are  opposed  to  slavery ; 
when  in  the  South,  they  favor  it;  if  they  are  on 
the  Border,  they  quiver  with  the  changing  tide 
of  public  sentiment — one  day  pro-slavery,  the 
next  antislaverv,  and  at  another  time  neither 
the  one  thing  nor  the  other. 


1 

Hi' 

['ii' 

Inn 

II 

!ii 

l)ii 

lie 

nr 

III 
v 

iv 


l! 


B 

POCOMOKE  SWAMP.  321 

L 

POCOMOKE  SWAMP. 

This  extensive  swamp  lies  between  Snow  Hill, 
Worcester  County,  Md.,  and  Dagsboro’,  Sussex 
County,  Del.  I suppose  it  is  about  thirty  miles 
long,  and  from  three  to  ten  miles  wide.  It 
abounds  in  cypress  timber,  which  is  riven  into 
shingles  by  the  “ swampers.”  Hundreds  of 
bushels  of  the  finest  whortleberries  can  there 
be  gathered  every  year ; and  it  might  not  be 
unprofitable  for  gentlemen  engaged  in  the  fruit 
business  to  visit  the  place  at  the  proper  season, 
well  provided  with  air-tight  cans ; the  cost  of 
gathering  the  fruit  would  be  trifling,  compared 
with  the  profit  the  labor  would  yield. 

There  are  hundreds  who  inhabit  the  neigh- 
borhood of  this  swamp  who  are  in  as  much 
ignorance  and  degradation  as  wild  Indians. 
They  never  mingle  in  refined  society,  and  have 
no  wish  to  cultivate  their  minds  or  their  morals. 
Intelligent  shingle-merchants  will  sometimes 
settle  in  the  vicinity  of  the  swamp  to  obtain 
the  lumber.  Outlaws  can  here  take  refuge  with 
tolerable  security  from  molestation.  On  one 
occasion  I had  to  preach  on  the  borders  of  this 


322 


PICTURES  OF  SLAVERY. 


swamp,  and  I was  under  tlie  necessity  of  put- 
ting up  at  the  house  of  a shingle-merchant, 
by  whom  I was  treated  kindly.  It  was  a winter 
evening  when  I arrived  at  the  place ; and  I was 
belated.  A grog-shop,  kept  by  an  abandoned 
black  man,  stood  on  the  border  of  the  swamp.  ; 
A number  of  drunken  white  men  were  shooting 
at  a target  in  the  county  road.  As  I rode  up,  I 
I called  to  them  politely  to  desist,  and  let  me 
pass.  They  told  me  to  come  on.  When  I was 
opposite  the  grog-shop,  its  owner  ordered  me  to 
stop.  I reined  up.  The  negro  came  up  and 
asked  me  if  I was  a preacher.  I answered  in 
the  affirmative.  “ Then,”  said  he,  “ are  you  the 
man  that  turned  out  a barrel  of  cider  for  me  at  i 
camp-meeting  ?”  I told  him  no ; that  I did  .■ 
not  travel  that  circuit  at  the  time  he  alluded  ! 
to,  and  knew  nothing  of  the  circumstance.  He  >1 
then  let  me  pass ; but  if  I had  been  the  preacher 
he  inquired  for,  he  could  have  hired  those  white 
men  to  shoot  me  for  a quart  of  whisky. 
Those  who  knew  the  man  said  I was  in  great 
danger.  A gentleman  told  me  that  he  had 
seen  him  drink  his  own  blood  after  being  bled. 

At  another  place,  on  the  border  of  this  swamp, 


POCOMOKE  SWAMP. 


323 


there  was  a grog-shop  called  the  “ Goose  Nest.” 
At  this  spot  I made  an  appointment  to  deliver 
a temperance  address  to  the  “ swampers.”  The 
time  was  evening,  and  there  was  a large  gather- 
ing. While  I was  depicting  the  evil  effect  of 
liquor,  one  of  the  party  shouted  out,  “ That’s  a 
lie  !”  I gave  no  heed  to  the  remark.  Soon  he 
interrupted  me  again  thus : “ Mr.,  what  was 
liquor  made  for?”  I replied,  “I  will  answer 
your  question  if  you  will  answer  me  this : 
What  were  rattlesnakes  and  mosquitos  made 
for  ?”  My  question  settled  him.  My  auditors 
threatened  to  “ egg”  me  for  that  speech,  hut 
never  put  their  threat  into  execution. 

On  one  occasion  I was  thrown  off  my  guard 
while  speaking  upon  temperance  to  an  ill- 
favored  crowd.  When  I was  about  half  through 
my  speech,  a half-drunken  fellow  rose  to  his 
feet,  and  said : “ Mr.,  that’s  a good  speech ; 
you  ought  to  be  paid  for  it ; here  is  twelve-and- 
a-half  cents,  any  how.”  The  remark  created 
much  laughter,  and  was  made  in  such  good 
humor  that  I had  to  smile  myself. 


CHAPTER  XVIII. 


MARYLAND  HOSPITALITY. 


Maryland  hospitality  is  far-famed  and  pro- 
verbial. I wish  to  detract  nothing  from  her 
real  merit  in -this  respect.  I have  been  the  1 
recipient  of  it  in  sickness  and  in  health.  Truth 
demands,  however,  that  I should  say  that  it  is  a 
good  deal  exaggerated.  I will  not  flatter  my 
native  State  at  the  expense  of  truth.  I despise 
the  whole  tribe  of  flatterers,  whether  native  or 
foreign.  They  are  commonly  hypocrites.  Mary- 
land hospitality  is  too  often  one-sided  and  con- 
ditional. If  you  are  known  to  be  a sound  pro- 
slavery man,  or  if  you  will  agree  to  withhold 
the  expression  of  your  sentiments  on  the  subject 
of  slavery,  the  moment  you  cross  Mason  and 
Dixon’s  line,  you  will  be  treated — should  you 
be  a distinguished  man — with  great  attention. 
But  should  you  intend  to  oppose  slavery  pub- 
licly, or  denounce  it  privately,  then  you  will 
find  the  hospitality  quite  another  thing. 

(324) 


MARYLAND  HOSPITALITY.  325 

Northern  clergymen  and  authors  seldom  see 
the  disagreeable  side  of  slavery.  Suppose  a 
Northern  doctor  of  divinity  visits  Maryland  for 
the  purpose  of  taking  observations  of  slavery, 
would  he  be  likely  to  see  it  in  its  revolting 
aspects?  No.  He  would  be  taken  to  Col.  A/s, 
thence  to  General  B.’s,  and  thence  to  ’Squire 
C.’s.  He  would  see  finely-dressed  house-serv- 
ants and  sumptuous  tables.  At  family  praj-ers 
in  the  morning  he  would  recognize  those  same 
servants.  If  superficial  in  his  examination  he 
might  return  home  and  report  the  kindness 
of  masters  and  the  apparent  happiness  of 
slaves;  and  thus  perhaps  make  himself  ridicu- 
lous in  the  estimation  of  his  neighbors,  and  be  a 
subject  of  jesting  on  the  part  of  the  slaveowners. 
But,  while  this  doctor  was  praying  over  the 
finely-dressed  house-servants,  he  was  not  per- 
mitted to  see  the  field  slaves,  who  had  been 
marched  from  their  huts,  at  day-break,  by  their 
overseers.  He  was  not  asked  to  visit  the  filthy 
quarters  of  the  common  slaves;  to  take  a walk 
to  the  adjoining  plantation  or  field  to  witness 
the  downcast  and  dejected  looks  of  those  who 
are  watched  constantly  by  a “ nigger-driver,” 
28 


326 


PICTURES  OF  SLAVERY. 


with  liis  cowhide  in  hand.  And,  moreover, 
before  a great  dignitary  in  the  church,  every- 
body will  put  on  his  best  clothes  and  exhibit 
his  best  Christian  deportment.  The  very  emi- 
nence of  his  social  position  will  be  an  obstruction 
to  his  seeing  slavery  as  it  is.  But  let  the  com- 
mon man,  who  is  supposed  not  to  have  sense 
enough  to  take  notes,  visit  the  same  individuals, 
and  he  will  have  a much  more  accurate  range 
of  vision.  To  him  even  the  wolfish  overseers 
are  off  their  guard.  He  may  pass  through  the 
fields,  and  they  will  not  refrain  from  cursing  the 
poor  slaves  in  his  presence.  According  to  my 
notion,  true  hospitality  does  not  compel  my 
visitor  to  think  as  I think;  nor  does  it  depend 
on  the  fact  that  he  assents  to  my  views  on 
slavery.  A true  gentleman  ought  to  be  above 
restricting  his  hospitality  to  those  only  who 
subscribe  to  his  political  or  religious  creed. 

A SOUTHERN  MAN  WITH  NORTHERN 
PRINCIPLES. 

I was  defining  my  views  on  slavery  to  a gen- 
tleman, who  remarked  that  I was  a “ Southern 
man  with  Northern  principles.”  I replied  that 


THE  WILD  WOMAN. 


827 


[was  not;  that  I was  a Southern  man  with  Bible 
principles.  Antislavery  principles  claim  a higher 
origin  than  Old  or  New  England.  They  were 
written  by  the  finger  of  God  upon  the  heart 
af  the  first  man,  and  they  have  been  transmitted 
from  generation  to  generation  till  this  hour.  It 
is  gloriously  true  that  those  principles  prevail 
more  extensively  in  New  England  than  in  the 
slave  States.  Some  men  advocate  slavery  lest 
they  should  be  branded  as  traitors  to  the  South. 
Slavery  perverts,  with  all  the  skill  of  Jesuits, 
our  very  patriotism  and  love  of  home.  It  is  the 
slaveholder  that  is  not  true  to  the  real  interests 
of  the  South.  If  to  oppose  slavery  is  treason, 
then  I glory  in  being  a traitor.  If,  to  be  true  to 
the  South,  I must  ignore  God  and  humanity, 
then  I will  prove  false  to  the  South. 

When  I hear  a man  talk  of  knowing  no  North, 
no  South,  no  East,  no  West,  I set  him  down  at 
once  as  a pro-slavery  man. 

THE  WILD  WOMAN. 

While  riding  on  horseback,  on  a cold  winter 
da}',  through  an  oak  swamp  in  Kent  County, 
Delaware,  I came  to  a pen  on  the  roadside  from 


S28 


PICTURES  OF  SLAVERY. 


which  smoke  was  issuing.  The  pen  was  about 
six  feet  high  and  six  feet  square.  I had  seen 
negro-huts  of  all  sizes ; but  nothing  like  this  as 
the  home  of  a human  being.  It  was  like  a hog- 
pen, with  planks  thrown  flat  across  the  top. 

It  contained  no  fire-place  ; no  floor ; no  bed ; ! 
no  furniture  except  a stool,  a few  old  rags,  a 
coffee-pot,  a wooden  mortar  in  which  to  beat 
coffee,  and  a large  oven-lid,  which  covered  a few 
coals,  and  prevented  the  wind  from  blowing 
them  about.  In  this  pen  breathed  a little  white 
woman,  apparently  about  sixty-five  years  of 
ige — a woman  who  gave  intelligent  answers  to 
my  questions,  and  was  by  no  means  as  ignorant 
as  many  others.  1 asked  her  how  she  kept 
dry  when  it  rained.  By  standing,  she  replied,  \ 
under  a certain  portion  of  the  planks,  which 
kept  the  rain  from  falling  directly  upon  her.  I 
gave  her  some  money,  and  left  her.  I think  i 
she  was  found  dead  some  time  after  my  visit.  I 
called  on  a gentleman  some  miles  distant,  who 
gave  me  the  following  history  of  her  case. 
She  was  very  poor,  and  had  been  sent  to  the  . 
almshouse ; but  there  she  would  not  stay.  He 
stated  that  she  was  the  last  of  a family  that 


THE  KING-BIRD. 


329 


ived  a wild  sort  of  life  in  the  swamps,  main- 
taining themselves  by  stealing  hogs  and  cattle, 
and  in  sleeping  under  trees  and  in  pens,  ex- 
posed to  the  weather,  so  as  always  to  be  on  the 
alert  for  officers  of  justice;  that  in  the  spring 
the  members  of  this  family  would  climb  oak- 
trees  and  skin  the  bark  off  them,  and  get  the 
lumber-men  to  take  it  to  Milford  in  exchange 
for  whisky,  tobacco,  and  flour ; that  the  time 
had  been  when  the  woman  I am  speaking  of 
could  lie  out  drunk  all  night,  on  the  frozen 
ground,  without  injury. 

There  are  thousands  of  poor  whites  in  Dela- 
ware and  Maryland  whom  slavery  has  driven 
on  the  borders  of  our  swamps  and  marshes, 
where  they  can  become  squatter-sovereigns,  in 
company  with  bull  and  spring-frogs,  green- 
headed flies,  mosquitos,  seed-ticks,  whippowils, 
and  jiggers.  There  are  white  heathens  in  our 
midst  for  whose  souls  but  few  care. 

THE  KING-BIHD. 

The  king-bird  is  about  the  size  of  the  English 
mocking-bird.  It  devours  the  honey-bee  in 
great  numbers  ; it  oppresses  the  weak  and  kills 
28* 


380 


PICTURES  OF  SLAVERY. 


the  laborer.  I have  never  admired  the  bird 
though  I have  often  been  struck  with  his  cour- 
age and  audacity.  When  a boy,  I often  stopped 
my  play  to  see  him  encounter  the  crows,  and) 
was  puzzled  to  divine  why  it  was  that  so  large 
a bird  should  be  attacked  and  frightened  by  so 
small  a bird.  I have  been  vexed  at  hearing  the 
caw ! caio  ! ccao  ! of  the  crow  begging  for  life, 
when,  if  he  had  faced  his  enemy,  he  might 
have  killed  him  with  one  stroke  of  his  wing. 

I have  always  despised  the  crow  for  his  cun- 
ning, cruelty,  and  cowardice.  He  will  pick  out 
the  eyes  of  the  innocent  lambs,  and  caw  with 
affright  at  the  little  king-bird. 

Once  upon  a time,  a nation,  living  upon  a cer- 
tain planet  of  the  Solar  system,  occupied  a ter- 
ritory which  was  divided  into  two  parts,  called 
the  North  and  the  South.  This  nation  was 
governed  by  delegates,  who  met  in  a great, 
council  every  winter,  in  a building  called  the 
Capitol.  For  many  years  the  North  sent  to 
this  council  nearly  all  crows,  while  the  South 
sent  king-birds.  When  the  crows  behaved 
themselves,  and  were  duly  obedient  to  the  king- 
birds, things  went  on  smoothly.  But  when 


THE  KING-BIRD. 


331 


they  proved  refractory,  the  king-birds  would  fly 
at  them,  and  cow  them  into  submission.  The 
North  at  last  got  ashamed  of  its  crows,  and 
i sent  to  the  council  a few  golden  eagles.  Now 
the  eagle  is  a strong  and  far-seeing  bird,  and 
full  of  courage ; and  his  presence  created  great 
alarm  and  consternation  among  the  king- birds, 
for  one  eagle  is  more  than  a match  for  a dozen 
of  them. 


CHAPTER  XIX. 

PERSONAL  INCIDENTS. 

I.  Red  Pepper. — Persons  cannot  be  too  careful 
how  they  meddle  with  medicines  of  which  they 
know  nothing.  On  one  occasion,  I was  slowly 
recovering  from  a severe  illness.  A protracted 
meeting  was  in  progress  on  the  circuit.  In  the  : 
exercises^*  this  meeting  I Avas  deeply  anxious 
to  participate ; and  it  was  of  the  utmost  import- 
ance to  my  health  that  I should  run  no  risk 
of  taking  cold.  To  counteract  the  liability  to 
this,  I was  advised  to  put  red-pepper  in  my 
stockings.  Accordingly  I procured  some  Afri- 
can bird-pepper — the  strongest  kind  known — 
poured  a tablespoonful  into  my  stockings,  next 
to  my  feet,  and  started  for  church  on  a rainy 
evening.  Soon  after  the  preaching  commenced, 

I felt  a shock  from  feet  to  head  like  that  pro- 
duced by  a galvanic  battery.  My  sufferings 
momentarily  increased.  Every  shock  came  at 
(332) 


PERSONAL  INCIDENTS. 


S3B 


shorter  intervals.  I liastily  left  the  congrega- 
tion, and  started  for  my  boarding-house  ; where, 
with  my  clothes  saturated  with  perspiration, 
and  utterly  exhausted,  I had  to  take  stimulants 
to  keep  from  fainting.  I did  not  fully  recover 
for  two  weeks. 

II.  Charcoal . — During  the  heat  of  summer,  I 
was  once  very  ill  with  bilious  fever.  A kind 
Christian  brother  was  sitting  up  with  me.  The 
windows  were  open.  A charcoal  furnace  was 
burning  in  an  adjoining  room.  As  I was  sleep- 
ing, he  thought  he  would  lie  down  at  the  foot 
of  my  bed.  Forgetting  the  furnace,  he  shut 
down  all  the  windows,  and  fell  asleep.  I awoke 
with  excruciating  pain  in  the  heart  and  lungs. 
If  a dagger  had  been  run  through  me,  it  would 
not  perhaps  have  hurt  me  worse.  I also  felt  a 
sensation  of  cold,  as  though  ice  had  been  applied 
to  the  back.  I groaned  and  swooned  away.  The 
noise  awoke  my  friend,  who,  feeling  oppressed 
himself,  suspected  the  cause.  He  threw  open 
the  windows  immediately,  and  sent  for  the 
doctor.  I was  placed  in  warm  water  and  brought 
to.  But  for  that  sigh,  both  of  us  might  have 
slept  the  sleep  of  death. 


334 


PICTURES  OF  SLAVERY. 


III.  The  Revolver. — Good  men  lmve  often 
thoughtlessly  and  by  accident  inflicted  the 
greatest  suffering  upon  others  and  themselves. 

I was  in  company  with  several  Methodist 
brethren.  Mr.  A.  had  taken  a six-barrel  re- 
volver from  a drunken  neighbor.  Mr.  B.,  with- 
out reflecting,  suddenly  took  it  from  his  friend’s! 
hand,  and  placing  the  pistol  to  my  breast,  said : 

“ Bro.  Long,  I will  shoot  you.”  Mr.  A.  again 
seized  it,  and  fired  it  off.  It  was  discharged  at 
the  slightest  touch  of  the  trigger.  Mr.  B.  apo- i 
logized,  and  was  alarmed  at  the  danger  to  which 
he  had  exposed  me.  I had,  it  was  afterwards 
remarked,  made  a very  narrow  escape. 

IV.  The  Ball  of  Fire. — In  September,  1856, 

I came  to  Philadelphia,  rented  a house,  and 
returned  to  my  residence  in  St.  Michael’s,  Talbot 
County,  Md.,  to  make  preparations  to  move.  : 
By  the  17th  of  October,  I was  nearly  packed  up.  i 
On  the  16th  the  weather  was  quite  cold.  When 

I arose  on  the  morning  of  the  17th,  the  heavens 
were  overcast  with  clouds.  It  was  raining  mo- 
derately. My  four  boys  (the  oldest  being  twelve 
years)  had  just  left  their  bed-room.  I came 
down  before  my  wife,  and  approached  the  stove, 


PERSONAL  INCIDENTS. 


335 


around  which  were  gathered  the  boys  and  the 
servant,  the  latter  getting  breakfast.  While 
standing  immediately  before  the  stove,  I was 
struck  senseless  for  a moment  by  lightning,  and 
was  thrown  violently  against  the  door.  The  first 
.sensation  I experienced  was  that  of  lightness ; 
of  being  raised  up.  I found  myself  trying  to 
stand  against  the  door.  I heard  the  terrific  ex- 
plosion, and  saw  balls  of  fire  in  every  direction. 
I had  a strange  feeling  in  my  side.  I was  not 
aware  immediately  that  I had  been  struck,  nor 
until  I made  an  effort  to  walk  did  I find  that  I 
was  injured.  No  other  member  of  the  family 
was  harmed.  The  house  was  full  of  smoke, 
and  smelt  strongly  of  brimstone.  A lady  living 
near  by,  wdio  was  feeding  her  chickens,  saw 
what  appeared  to  be  a ball  of  fire,  larger  than  a 
half-bushel  measure,  leave  the  clouds  and  dart 
upon  my  house ; and  so  terrible  was  the  sight 
that  she  put  her  hands  over  her  eyes.  The 
ball  struck  the  roof,  tearing  up  the  shingles,  and 
the  fluid  passed  down  in  three  streams  through 
the  building.  The  splinters  from  the  mantelpiece 
would  have  killed  or  maimed  all  my  boys  had 
they  been  in  their  own  room  at  the  time.  Pass- 


336 


PICTURES  OF  SLAVERY. 


ing  down  into  the  kitchen,  the  electric  fluid  toi  W 
up  the  floor,  and  even  melted  the  zinc  under  m ! 
feet.  When  I was  put  to  bed,  it  was  foun 
that  my  left  foot  was  burned  almost  crisp.  Tl. 
cotton  and  woollen  stocking  I had  on  that  fo( 
was  in  some  parts  burned  to  a cinder.  That  o 
my  right  foot  was  also  singed,  though  tb 
foot  itself  was  uninjured.  I was  unable  t 
walk  for  two  wTeeks  without  assistance.  I fea 
that  my  foot  w'ill  never  be  well.  For  tw  ai 
months  subsequent  to  this  accident,  my  disease 
lung  was  better  than  it  had  been  for  two  years 
The  citizens  of  the  town  showed  me  grea 
kindness  on  the  occasion.  On  a review  of  al 
the  circumstances  of  the  case,  I can  say : “ ( 
Lord,  thy  hand  alone  delivered  thy  servan 
from  instant  death !”  Previous  to  this  occur! 
rence,  I was  deeply  impressed  with  the  dub 
of  getting  a lightning-rod,  but  excused  my 
self  on  the  ground  that  I could  not  afford  th< 
expense. 

A clerical  friend,  who  came  to  see  me  during 
my  affliction,  good  humoredly  and  wittily  re 
marked  that  the  day  Lot  went  out  of  Sodom  the: 


' 

DISCIPLINE  OF  THE  M.  E.  CHURCH.  337 

-Lord  rained  down  fire  and  brimstone  out  of 
:heaven.  I replied  that  I had  not  got  quite  out. 

-i 

J THE  DISCIPLINE  OF  THE  M.  E.  CHTJHCH. 

! Is  the  Discipline  of  the  M.  E.  Church  anti- 
* slavery  or  pro-slavery?  The  question  is  not, 
“Do  the  vast  majority  of  the  ministers  and  laity 
of  the  M.  E.  Church  hold  antislavery  or  pro- 
slavery sentiments?”  I believe  the  majority 
are  antislavery.  But  I must  sorrowfully  admit 
that  a layman  can,  according  to  the  Discipline, 
hold  slaves  as  chattels  and  give  them  away  to 
friends  who  may  sell  them  at  pleasure,  while  no 
preacher  in  the  church  can  expel  him  therefor. 
Hence  the  Discipline  should  be  so  altered  that  he 
who  holds  a slave  for  gain  shall  be  expelled  from 
the  church.  The  church  should  regard  all  slave- 
holders as  mercenary  till  they  prove  the  con- 
trary. Some  wish  the  M.  E.  Church  to  extend  the 
range  of  its  operations  further  South.  I trust 
that  such  will  not  be  the  case  unless  she  is 
accompanied  thither  by  a free  Gospel,  which 
shall  proclaim  liberty  from  sin  to  the  master, 
and  liberty  of  soul  and  body  to  the  slave.  Some 
of  our  preachers  are  in  danger  of  becoming  pro- 
29 


338 


PICTURES  OF  SLAYER  Y . 


slavery  by  the  alliances  they  contract  in  slav(  ;f 
territory.  It  is  true  they  may  not  hold  slaves ' 
directly,  but  they  can  hold  them  indirectly, 
How  strangely  inconsistent  is  it  in  the  Phila 
delphia  and  Baltimore  Conferences  to  forbid 
their  members  holding  slaves  while  they  suffei 
them  to  be  held  by  exhorters  and  class-leaders  1 1 
If  the  one  is  contrary  to  sound  morals  and  reli-  i 
gion,  so  is  the  other.  On  the  supposition  that 
some  of  our  preachers  hold  and  breed  slaves, 
why  should  we  rather  refuse  to  meet  them  in 
good  fellowship  than  preachers  belonging  to  the 
M.  E.  Church  South?  \Southern  preachers  are 
regarded  with  much  favor  in  Philadelphia  and 
New  York.  This  recognition  of  their  claims  to 
our  Christian  confidence  and  regard  is  the  most  j 
emphatic  of  admissions  that  we  do  not  consider 
it  sinful  in  preachers  to  hold  slaves.  If  the 
question  were  asked  me,  “Have  you  one  or  more 
slaveholding  members  of  the  Philadelphia  Con- 
ference?” I should  answer,  that  I would  neither 
affirm  nor  deny  the  fact.  And  no  one  can  deny 
the  fact,  unless  the  roll  of  the  Conference  were 
called,  and  the  following  question  emphatically 
answered  in  the  negative  by  every  individual 


THE  CONTRAST. 


339 


)elonging  to  that  body:  “Do  you  own  slaves, 
lirectly  or  indirectly?  If  not  directly,  have 
-ou  not  exchanged  them  for  other  property  with 
-our  relatives,  when  it  was  your  duty  to 
et  them  free?”  If  this  question,  I say,  were 
mswered  in  the  negative,  then,  and  not  till  then, 
vould  any  one  be  justified  in  saying  that  there 
s not  one  slaveholder  among  the  members  of  the 
Philadelphia  Conference. 

THE  CONTRAST 

Pro-slavery  Men. — Class  A.  Those  who  pro- 
ess  to  believe  slavery  wrong  in  the  abstract; 
hose  who  profess  to  deplore  slavery  among 
is,  -yet  contend  that  it  is  better  to  hold  human 
)eings  in  bondage  than  set  them  free  among  us; 
bus  depriving  such  persons  of  the  rights  of 
lumanity,  and  holding  them  subject  to  all  the 
labilities  of  chattels.  Such  persons  are  per- 
ecutors  of  free  negroes,  and  oppose  those  who 
:ontend  that  freedom,  partially  enjoyed,  is  bet- 
er  than  absolute  slavery.  We  have  many  per- 
sons, in  all  our  churches,  who  hold  to  these 
loctrines.  Class  B.  Those  who  affect  to  believe 
hat  the  negro  is  a brute;  that  he  has  not 


340 


PICTURES  OF  SLAVERY. 


descended  from  Adam  and  Eve ; that  slavery  is  a 
blessing  to  him;  and  that  he  was  never  intended  i 
for  any  thing  else  than  a servant  of  the  white 
man.  Yet  such  persons  hold  in  equal  subjec- 
tion the  whitest  quadroon  and  the  blackest  Congo. 
Glass  C.  Those  who  sell  their  slaves  or  exchange; 
them  for  lands  or  stock,  and  move  to  the  West 
or  the  North,  while  they  prate  against  slavery 
and  denounce  the  slaveholder.  Such  persons 
enjoy  the  rewards  of  slavery  without  its  troubles 
and  inconveniences.  They  are  the  worst  of  pro- 
slavery men. 

Antislavery  Men.-^-  Class  A.  Those  who  dis- 
believe the  Bible,  and  reject  Christ  as  the  Re- 
deemer; who  offer  to  the  slave  freedom  for  the 
body  and  despair  for  the  soul.  Glass  B.  Those  I 
who  regard  the  holding  of  our  fellow-beings  as 
chattels,  as  a sin  against  God  and  man,  as  opposed 
to  the  sweet  spirit  of  the  Gospel , and  as  subver- 
sive of  the  doctrine  which  proclaims  the  universal 
brotherhood  of  the  race,  taught  in  the  Bible; 
those  who  regard  the  negro  as  a man  and  neigh- 
bor, as  a being  redeemed  by  the  blood  of  Christ; 
those  who  oppose  slavery  by  all  the  political, 
moral,  and  religious  agencies  of  which  they  can 


ARGUMENTS,  ETC.,  REFUTED.  341 

avail  themselves,  regardless  of  ease,  honor, 
reputation,  and  persecution;  those  who  regard 
chattel  slavery  as  the  direst  enemy  with  which 
Christianity  has  to  contend  in  this  nation,  and 
the  only  thing  that  endangers  the  stability  of 
our  Union. 

PRO-SLAVERY  ARGUMENTS  AND  APOLOGIES 
REFUTED. 

I.  The  Africans  are  no  part  of  the  human 
race.  They  are  a superior  species  of  the  orang- 
outang. 

Refutation. — If  so,  why  do  you  pass  laws  to 
keep  them  from  learning  to  read  ? Why  are 
they  ever  subjected  to  the  forms  of  a jury  trial  ? 
Why  fear  a competition  with  them  in  the  social 
and  professional  walks  of  life  ? Why  dread 
their  eloquence  and  talent  ? Why  amalgamate 
with  them  ? for,  if  they  are  mere  brutes,  such 
amalgamation  becomes  a horrible  and  unnatural 
crime — a crime  which  is  more  prevalent  near 
our  court-houses  and  State  capitals  than  any 
where  else  in  the  South. 

II.  They  are  a part  of  the  human  race,  but 
under  a curse ; for  it  is  written,  “ Cursed  be 

29* 


342  PICTURES  OF  SLAVERY. 

Canaan  ! A servant  of  servants  shall  he  he 
unto  his  brethren.”  \( 

Ansiver. — The  African  race  has  no  part  or  i 
lot  in  this  matter.  The  quotation  had  reference 
to  the  Canaanites  in  their  national  capacity,  as 
the  descendants  of  Ham.  The  Canaanites  wei'e 
as  white  as  the  Jews  who  expelled  them  for 
their  wickedness  from  their  native  soil. 

III.  Admitting  slavery  to  be  wrong  in  the 
abstract,  yet  it  has  proved  a great  blessing  to 
the  negroes,  for  it  has  been  a means  of  civilizing 
and  Christianizing  them. 

Answer.  — The  All-wise  Being  has  saved 
thousands  of  slaves  in  spite  of  slavery.  But 
this  does  not  prove  that  slavery  is  right  or  good 
in  itself.  When  Joseph  forgave  his  brethren 
for  selling  him  into  Egypt,  his  forgiveness  did 
not  prove  that  they  had  acted  rightly  towards 
him.  Their  consciences  told  them  otherwise. 
I believe  that  two  white  persons  in  our  land 
have  been  hopelessly  paganized  in  consequence 
of  slavery,  for  every  slave  who  has  been  Chris- 
tianized by  its  agency.  Had  England  and 
America  never  engaged  in  the  slave-trade,  I 
have  not  the  least  doubt  that  one  hundred 


ARGUMENTS,  ETC.,  REFUTED.  343 

white  missionaries  would  be  in  Africa  where 
' there  is  now  one ; that  two  Africans  would  have 
been  made  Christians  on  their  own  soil  where 
one  is  now  made  on  American  soil.  The  white 
missionary  who  justifies  polygamy  among  slaves 
in  America,  and  goes  to  Africa  to  condemn  it  in 
the  native,  ought  to  be  driven  home  by  the 
negro  for  his  shameful  inconsistency.  No  church 
that  tolerates  or  justifies  slavery  is  fit  to  be  a 
missionary  church  among  the  heathen. 

IY.  But  we  have  a legal  right  to  our  slaves. 
We  hold  them  according  to  the  laws  of  the 
State. 

Answer. — So  you  do.  But  your  right  is  based 
neither  on  morals  nor  religion.  Your  slaves 
were  stolen  from  Africa,  and  sold  here  without 
their  consent ; and  time  cannot  make  that  right 
which  was  originally  and  intrinsically  wrong. 

V.  We  have  got  the  negroes  here,  and  it 
will  not  do  to  set  them  free. 

Answer. — The  question  to  be  settled  is  this  : 
“Is  slavery  wrong?  Is  it  unjust?”  If  it  is, 
then  it  is  clearly  wrong  to  perpetuate  injustice. 

VI.  If  our  slaves  were  set  free,  the  whites 
and  the  blacks  would  amalgamate. 


344 


PICTURES  OF  SLAVERY. 


Answer. — Not  so  much  as  they  do  now  in  a 
state  of  slavery. 

VII.  The  whites  would  never  receive  the 
negroes  on  a footing  of  social  equality. 

Answer. — Suppose  they  did  not.  Is  that  any 
reason  why  the  whites  should  hold  them  in 
bondage  ? The  Jews  do  not  receive  the  Chris- 
tians, nor  do  the  Christians  receive  the  Jews,  on 
such  a social  footing.  They  seldom  intermarry. 
Is  that  any  reason  why  the  Christians  should 
hold  the  Jews  as  slaves  ? The  learned  rich 
do  not  meet  the  poor  and  ignorant  whites  on 
terms  of  equality.  Is  that  any  argument  to 
justify  the  rich  in  reducing  the  latter  to  chat- 
tels ? 

That  great  French  writer,  M.  de  Tocqueville, 
the  author  of  “ Democracy  in  America,”  has 
said  that  there  is  as  much  prejudice  in  the  free 
States  against  negroes  as  there  is  in  the  slave 
States ; and  this  opinion  has  been  re-ecnoed  by 
hundreds.  I deny  the  assertion.  There  is  not 
half  so  much  prejudice  against  color  in  the 
North  as  in  the  South.  I admit  that  a vast 
amount  of  prejudice  exists  against  the  free 
negroes  on  the  part  of  Northern  people.  But 


ARGUMENTS,  ETC.,  REFUTED.  345 

what  respect  white  men  in  the  free  States  do 
show  to  colored  men  is  at  least  rendered  to 
i their  manhood.  In  the  South  no  such  respect 
I exists  on  the  part  of  a master  to  his  negro. 

The  daughter  of  a wealthy  slaveholder  may 
» take  her  servant-maid  into  her  bed-room,  and  if 
the  young  miss  is  afraid  of  ghosts,  and  trembles 
j at  the  thought  of  a visitor  with  raw  head  and 
bloody  bones,  for  the  belief  in  which  she  is  in- 
debted to  the  slave,  she  may  go  so  far  as  to 
insist  on  her  servant  sleeping  in  the  same  bed 
with  her;'  but  it  is  on  the  same  principle  pre- 
cisely that  she  would  let  her  cat  sleep  on  her 
bed.  I have  seen  the  daughters  and  wives  of 
wealthy  slaveholders  sit  in  a close  carriage  with 
jet  black  negro  men,  when  they  would  have  felt 
themselves  disgraced  had  they  permitted  a white 
mechanic  to  ride  with  them.  They  did  not 
ride  with  their  negroes  because  they  recognized 
their  humanity,  but  because  they  regarded  them 
in  the  same  light  that  they  did  the  horse  that 
pulled  them.  Both  were  father’s  chattels.  You 
will  see  the  rich  master  very  familiar  with  a 
favorite  negro  ; but  it  is  on  the  same  principle 
that  he  is  familiar  with  his  favorite  dog.  Let 


346 


PICTURES  OF  SLAVERY. 


that  negro  assert  to  his  master  that  he  is  a man, 
and  ought  to  be  treated  as  a man,  and  his 
master  will  be  as  indignant  at  him  as  he  would 
be  at  his  dog  who  should  refuse  to  flush  a covey 
of  partridges. 

VII.  But  the  negroes  would  rise  and  kill 
the  whites  if  set  free.  Look  at  St.  Domingo. 

Answer. — Not  a fitting  comparison.  St.  Do- 
mingo was  a distant  colony  of  France,  and  con- 
tained, perhaps,  more  blacks  than  whites  at  the 
period  of  the  revolt,  while  France  itself  was  in 
a state  of  revolution.  Moreover,  the  abolition- 
ists of  the  North,  even  the  most  rabid  of  them, 
would  march  to  the  rescue  of  the  whites  in  case 
of  an  insurrection  among  the  negroes  growing 
out  of  emancipation.  We  are  in  promixity  to 
the  South,  which,  at  nearly  all  points,  is  readily 
accessible  by  our  steamers  and  railroads.  Ac- 
cordingly, a successful  and  widespread  insurrec- 
tion, from  the  cause  indicated,  would  be  utterly 
impracticable. 

VIII.  But  the  Old  Testament  allowed  sla- 
very. 

Answer. — So  it  allowed  polygamy  and  private 
vengeance.  No  such  slavery  existed  among  the 


\h 

f 

It 

I 

i!n 

It 

In1 


! 

ARGUMENTS,  ETC.,  REFUTED.  347 

Jews  as  American  chattel  slavery.  Every  slave 
Jew  was  free  at  the  expiration  of  six  years. 
The  Jews  were  commanded  to  protect  all  fugi- 
tive slaves  from  the  heathen  nations  around 
them. 

IX.  But  the  New  Testament  sanctions  sla- 
very. Paul  says : “ Servants,  obejr  your  mas- 
ters.” 

Answer. — And  he  also  says  to  slaves,  “ If  thou 
mayest  be  free,  choose  it  rather.”  We  must 
look  into  this  defence  of  slavery  more  closely, 
for  in  the  South  it  is  more  depended  on  than 
any  other.  The  intelligent  slaveholder  perceives 
plainly  that  if  the  church  should  withdraw  her 
support  from  slavery,  the  system  would  fall. 
Hence  nothing  is  more  grateful  to  his  ear  than 
the  declaration,  on  the  part  of  Christian  minis- 
ters, that  slavery  is  sanctioned  and  confirmed 
by  the  Christian  religion,  even  though  he  secretly 
despises  those  who  proclaim  the  doctrine  ; even 
though  such  ministers  thereby  quicken  into 
bloom  and  vigor  the  germ  of  infidelity  which 
is  already  in  his  heart.  In  the  days  of  St.  Paul, 
the  Roman  empire  was  at  the  height  of'  its 
power.  The  Romans  were  a warlike  people, 


348 


PICTURES  OF  SLAVERY. 


and  had  subdued  every  civilized  nation  on  th 
g'lobe.  Tlieir  government  was  not  founded  o 
justice  and  liberty,  but  was  one  of  force  ; i 
was,  in  other  words,  a great  military  despotisir 
The  Christians  living  under  this  governmen  (K 
had  no  power  to  make  or  unmake  laws.  Th  k 
cruel  and  infamous  Nero  was  emperor  during  ; a 
part  of  Paul’s  life,  and,  it  is  supposed,  had  th 
illustrious  apostle  beheaded.  Yet  Paul  exhortec 
the  Christians  to  render  obedience  even  unt< 
him.  What  better  could  he  do  ? If  Paul  wer< 
now  living  in  these  United  States,  would  In 
exhort  the  people  to  change  their  governmem 
from  a republican  to  a despotic  form  ? Would  In 
urge  them  to  substitute  an  emperor  for  theii 
President  ? Certainly  not.  Paul  exhorted  wives 
to  obey  their  husbands ; yet  the  Roman  husbanc 
could  take  the  life  of  his  wife  for  certain  crimes 
But  in  our  day  no  civilized  State  will  permit 
nor  wrill  any  church  authorize,  a husband  to  take 
the  life  of  his  wife  for  any  crime.  The  relation 
between  husband  and  wife,  as  it  existed  among 
the  Romans,  our  modern  Christianity  has  abro- 
gated. Paul  also  enjoined  children  to  obey 
their  parents.  Yet  the  Roman  parent  could 


ARGUMENTS,  ETC.,  REFUTED.  349 

take  tlie  life  of  his  son,  and  sell  him  at  any 
time,  even  when  that  son  had  arrived  at  matu- 
rity. Our  civil  government  has  broken  up  the 
relation  between  father  and  son,  recognized  by 
pagan  Rome,  for  the  sufficient  reason  that  such 
relations  conflict  with  the  dignity  of  humanity, 
and  are  therefore  opposed  to  love,  justice,  and 
mercy,  which  pure  Christianity  enjoins.  He 
said  to  slaves  : “ Servants,  obey  your  masters.” 
What  else  could  he  say?  for  no  resistance,  unless 
miraculously  aided,  would  have  rendered  null 
and  void  the  relations  sanctioned  by  a govern- 
ment of  despotic  force.  Were  Paul  living  under 
our  government,  where  the  majority  of  its 
rulers  profess  allegiance  to  Christ  instead  of 
idols,  can  any  one  suppose  that  he  would  have 
hesitated  to  advise  us  to  conform  our  laws  to 
the  law  of  Christ,  who  requires  us  to  love  our 
neighbor  as  ourself? 

Peter  says : “ Fear  God,  and  honor  the 
king.”  Some  persons  might  thence  argue  that 
every  government  without  a king  is  not  in  ac- 
cordance with  the  Bible.  But  such  logic  would 
make  no  serious  impression  on  the  rqinds  of  the 
American  people.  Government  is  an  institution 
30 


350 


PIC  TUBES  OF  SLAYEBY. 


of  God ; but  the  form  of  a government  is  left 
to  the  judgment  and  growing  sense  of  mankind. 
Submission  to  authority  is  required  by  Heaven; 
but  chattel  slavery  results  from  the  abuse  of 
legitimate  authority,  just  as  tyranny  is  an  abuse 
of  government.  But  the  argument  from  the 
Bible  proves  too  much.  The  Romans  held 
white  people  as  slaves.  Do  slaveholders  claim 
that  right  ? Paul  says  nothing  against  gam- 
bling, yet  he  inculcates  honesty,  industry,  and 
sobriety,  which  effectually  prevent  gambling 
on  the  part  of  those  whose  who  practice  his 
doctrines. 


CHAPTER  XX. 

THE  FOURTH  OF  JULY. 

The  Fourth  of  July  is  our  national  anniver- 
sary. In  bygone  years  its  recurrence  stimulated 
sentiments  of  freedom  and  liberty.  How  changed 
are  the  times  ! In  the  slave  States  it  affords  an 
opportunity  for  beardless  lawyers  and  preachers 
to  spread  their  newly-fledged  wings.  To  such 
it  affords  a fine  occasion  for  turgid  declama- 
tion about  the  star-spangled  banner  and  the 
spread-eagle,  and  our  glorious  country,  with 
many  bombastic  utterances  concerning  the  Mis- 
sissippi River,  the  Gulf  of  Mexico,  and  the  gold 
mines  of  California. 

The  great  slaveholders  of  the  South  take 
little  or  no  interest  in  the  celebration  of  this  an- 
niversary. The  fact  is,  the  occasion  recalls  to 
mind  too  vividly  the  principles  of  the  immortal 
Declaration,  which,  if  indiscriminately  lauded, 
might  find  their  way  to  the  hearts  of  talented 
mulatto  slaves.  There  is  little  doubt  that  the 

(351) 


352 


PICTURES  OF  SLAVERY. 


Declaration  of  Independence,  published  in  a 
tract  form,  and  spread  throughout  the  South, 
would  be  considered  incendiary  in  its  tendency. 

Some  years  have  elapsed  since  I participated 
in  one  of  these  celebrations  of  our  national  an- 
niversary ; and  I felt  much  condemnation  of 
spirit  for  the  part  I then  took  in  the  exercises. 
On  the  occasion  to  which  I allude,  a military 
company  met  in  one  of  our  Southern  court- 
houses to  honor  the  day.  I was  called  on  to 
open  the  exercises  with  prayer.  A young  orator 
followed,  with  an  eulogium  on  our  free  country. 
Now  the  next  day,  at  the  very  door  of  the  house 
where  he  was  then  speaking,  might  have  been 
seen  men  with  as  much  natural  intellect  as  those 
who  had  listened  to  him,  sold  to  the  slave-trader 
at  the  highest  bid,  and  handcuffed  like  criminals, 
though  guilty  of  no  crime.  I felt  that  I had 
lessened  my  ministerial  dignity  by  giving  my 
countenance  and  example  to  so  solemn  a farce. 
Should  I again  participate  in  the  exercises  of 
the  day,  it  will  be  to  advance  liberty,  morality, 
and  religion. 


THE  POOR  WHITES  OF  THE  SOUTH.  35B 


THE  POOR  TVHITES  OF  THE  SOUTH. 

The  poor  whites  of  the  South  constitute  a class 
of  poor  peculiar  to  the  slave  States  of  the  Union. 
They  are  unlike  any  class  of  poor  found  in  the 
free  States  or  in  Europe.  They  are  the  Arabs, 
the  Bedouins  of  our  moral  desert;  the  Ishmaelites 
of  slave  society.  Despised  by  the  large  slave- 
holder, hated  by  the  small  farmer  and  mechanic, 
and  treated  with  contempt  by  the  body-servants 
of  the  aristocracy,  their  condition  is  pitiable 
indeed.  They  number  hundreds  of  thousands. 
They  are  easily  recognized  by  a Southern  man, 
whether  found  in  Maryland  or  Texas.  Among 
them  we  do  not  include  the  mechanic,  or  the 
farmer,  or  the  man  of  regular  labor.  These 
creatures  live  from  hand  to  mouth,  and  despise 
labor,  in  the  proper  sense  of  that  term.  They 
are  squatter-sovereigns  of  the  purest  water. 
They  are  gipsies  of  American  origin,  the  pio- 
neers of  our  swamps,  and  marshes,  and  sedge- 
fields.  They  hunt  the  racoon,  the  opossum,  the 
squirrel,  the  muskrat,  the  otter,  the  mink,  and 
the  rabbit;  catch  the  snapping-turtle,  fish,  and 
clams;  gather  wild  fruits,  hunt  fugitive  negroes, 
30* 


354 


PICTURES  OF  SLAVERY. 


and  deal  and  associate  with  the  lowest  class  of 
slaves  and  free  negroes.  The  height  of  their 
ambition,  if  they  live  in  the  country,  is  to  get  an 
old  horse  and  a pair  of  wheels,  with  corn-husk 
collars  and  rope  reins,  by  means  of  which  they 
may  obtain  sufficient  money  to  buy  a quart  of 
whisky,  a pound  of  coffee,  and  a plug  of  tobacco, 
with  pipes  and  snuff  for  their  women.  The 
shrewdest  among  them  sometimes  rise  to  the 
dignity  of  grog-shop  keepers,  nigger-drivers,  horse- 
jockeys,  cock-fighters,  and  bobtail-gamblers.  If 
they  live  in  towns  or  villages,  they  sometimes 
aspire  to  the  office  of  bailiff,  which  gives  them 
an  opportunity  to  whip  colored  persons,  and 
thus  get  their  grog  free. 

They  are  servile  to  the  aristocracy,  and  im- 
pudent when  they  dare  be.  They  have  all  the 
superstitions  of  the  negroes,  without  tlieir  habits 
of  labor.  Now  and  then  one  finds  his  way  to 
the  jury-box.  A lawyer  of  age  and  experience, 
in  one  of  our  slave  States,  in  recounting  to  me 
some  of  the  incidents  of  his  professional  career,  { 
referred  with  regret  to  one  act  of  his  life.  It 
was  this.  He  acted  as  the  counsel  of  a man 
who  had  perpetrated  a wilful  murder.  One  of 


THE  POOR  WHITES  OF  THE  SOUTH.  355 

the  jury  was  an  ignorant,  superstitious  man,  who 
believed  in  ghosts.  This  the  lawyer  knew. 
When  the  case  came  before  the  j ury,  the  lawyer, 
fixing  his  eye  on  this  ignorant  fellow,  told  the 
jury  that  if  they  brought  in  a verdict  of  guilty 
against  his  client,  and  he  was  hung,  the  ghost  of 
the  dead  man  would  haunt  them  as  long  as  they 
lived.  The  jury  retired.  There  were  eleven 
for  conviction;  but  this  superstitious  man  de- 
clared that  he  would  not  leave  the  room  till 
they  brought  in  a verdict  of  not  guilty ; and  to 
the  astonishment  of  the  community,  such  a ver- 
dict was  rendered. 

Some  of  these  poor  fellows  are  quite  shrewd, 
and  are  keen  at  retort.  A gentleman  in  Mary- 
land related  to  me  the  following  anecdote : One 
of  these  creatures  was  before  court  as  a witness. 
A knowing  young  lawyer  asked  him  several 
questions,  to  which  he  obtained  very  unsatis- 
factory answers.  The  lawyer  got  into  a pet,  and 
asked  him  to  tell  the  court  what  he  did  know,  in- 
asmuch as  he  had  told  them  what  he  did  not  know. 
“Well,”  said  the  fellow,  “I  know  that  I have  a 
hound-dog  at  home ; and  if  his  tongue  were  slit  in 
the  middle,  he  would  make  a good  second-hand 


356 


PICTURES  OF  SLAVERY. 


lawyer,  like  yourself.”  At  this  remark  the  audi- 
ence roared,  and  the  bar  and  court  were  con- 
vulsed with  laughter. 

To  these  uneducated  persons,  the  howling  of  j 
a dog  is  a sign  of  death;  a horse-shoe  nailed 
over  the  door  is  a sure  protection  against  witches. 
Some  of  them  will  not  suffer  a woman  to  come 
to  the  house  on  New  Year’s  day;  nor  will  they 
go  to  the  church  the  first  Sabbath  after  moving. 
Indeed,  the  name  of  their  charms  and  wonders  ' 
is  Legion.  When  infirm  with  age  or  disease, 
they  often  suffer  much  for  food,  for  want  of 
shelter,  for  lack  of  clothing  and  medical  atten- 
tion. In  case  of  a servile  war  in  the  South, 
these  fellows  would  be  the  most  dangerous  ene- 
mies to  Southern  society 

THE  EFFECT  OF  SLAVERY  ON  THE  HIGHER 
CLASSES  IN  THE  SLAVE  STATES. 

The  greatest  victory  that  slavery  ever  gained 
in  this  country  was  the  annexation  of  Texas,  a 
country  as  large  as  France,  with  a rich  soil  and 
splendid  climate.  It  could  support  the  whole 
slave  population  of  the  Union.  This  annexation 
brought  on  the  Mexican  war.  While  this  war 


THE  HIGHER  CLASSES. 


857 


was  in  progress,  I regretted  its  existence  in  the 
presence  of  a citizen  of  a slave  State,  who  justi- 
fied it  on  the  ground  that  it  would  serve  to  kill 
otf  a number  of  rich  men’s  sons,  who  were  a 
source  of  trouble  to  their  parents  and  a nui- 
sance to  the  neighborhood  in  which  they  resided. 
This  was,  I confess,  a novel  view  of  the  advan- 
tages of  war,  though  it  failed  to  convince  me  that 
the  contest  was  a righteous  one.  Yet  it  required 
a corrupt  state  of  society  to  suggest  the  remark. 

Slavery  degrades  the  white  man  to  a greater 
extent  than  it  degrades  the  negro  or  the  slave. 
It  defies  God,  for  it  is  at  war  with  his  moral  and 
physical  laws.  It  sears  the  conscience,  hardens 
the  heart,  and  violates  the  sense  of  justice  im- 
planted in  the  breast  by  our  Creator.  It  falsely 
interprets  the  Bible,  and  makes  a mockery  of  our 
National  Constitution.  It  reads  ancient  history 
backwards ; it  contradicts  experience ; and  it  in- 
terposes an  insurmountable  barrier  to  profound 
theological  and  philosophical  inquiries.  It  is  the 
assassin  of  free  speech  and  of  a free  press.  Loving 
darkness  rather  than  light,  it  confounds  moral 
distinctions,  glorifies  materialism,  and  is  about  as 
healthful  to  the  soul  as  leprosy  is  to  the  body. 


358 


PICTURES  OF  SLAVERY. 


THE  PRIVATEER  AND  THE  HERETICS. 

The  reader  will,  I trust,  pardon  me  for  refer- 
ring to  the  following  incident  for  an  illustration. 
My  father  was  compelled  to  remain  six  months 
in  the  city  of  Naples.  When  a boy,  my  imagi- 
nation would  kindle  into  a blaze  at  his  vivid 
descriptions  of  that  gorgeous  city,  of  her  magni- 
ficent bay,  and  of  Vesuvius,  towering  in  awful 
grandeur  to  the  skies,  and  terribly  sublime  dur- 
ing the  partial  eruption  which  he  witnessed. 
He  was  in  Naples  during  stirring  times.  He 
was  present  at  the  coronation  of  Murat  and  his 
queen,  who  was  the  sister  of  Napoleon. 

My  father  and  all  his  shipmates  were  captured 
by  a French  privateer,  and  taken  in  chains  to 
Naples.  The  vessel  in  which  they  sailed  was  ! 
almost  in  sight  of  the  city  of  Palermo,  to  which 
she  was  bound,  laden  with  a cargo  worth  one 
hundred  thousand  dollars.  The  pirates  claimed 
her  as  their  lawful  prize  under  the  Berlin  and 
Milan  Decrees,  promulgated  by  Napoleon  Bona- 
parte, which  doomed  every  American  vessel, 
boarded  or  examined  by  a British  man-of-war,  to 
be  a lawful  prize  to  the  French  government.  The 


THE  PKIYATEEK  AND  THE  HERETICS.  359 

ship  in  question  had  not  been  overhauled  by  any 
man-of-war  up  to  the  time  of  her  seizure.  To  make 
her  a prize,  then,  it  was  necessary  to  get  one  or 
more  of  the  crew  to  perjure  themselves.  All 
the  crew,  the  officers  excepted,  were  chained  to 
a bar  of  iron  in  the  hold  of  the  privateer ; and 
while  the  ship  was  towed  into  port,  tempting 
offers  were  made  to  each  of  the  company  to  take 
a false  oath ; but  all  spurned  the  bribes  of  the 
robbers,  except  two  men.  For  a part  of  the 
prize,  these  men  agreed  to  swear  that  the  ship 
was  boarded  by  a British  man-of-war  at  the 
mouth  of  the  Mediterranean.  The  two  Judases 
were,  accordingly,  immediately  released;  while 
the  remainder  of  the  crew  were  kept  in  chains, 
became  foul  with  vermin,  and  were  as  cruelly 
treated  as  the  negro  in  the  slave-barracoons. 
When  the  case  was  brought  before  the  proper 
tribunal  for  adjudication,  the  whole  ship’s  com- 
pany directly  and  unequivocally  impeached  the 
evidence  of  the  perjured  villains,  whose  testi- 
mony, moreover,  was  contradictory.  To  enable 
the  testimony  of  the  two  traitors  to  outweigh,  in 
the  estimation  of  the  aforesaid  tribunal,  that  of 
the  officers  and  the  rest  of  the  crew,  it  was  only 


860 


PICTURES  OF  SLAVERY. 


necessary  for  them  to  profess  to  be  converted  t( 
Komanism.  Converts  they  accordingly  became 
and  in  evidence  thereof,  each  wore  a large  cros: 
on  his  breast.  The  oaths  of  the  entire  heretica 
crew  could  not  avail  anything  against  these 
newly-converted  sons  of  the  church.  The  vesse' 
was  condemned  as  a lawful  prize,  and  these  faith 
ful  seamen  were  thrown  upon  the  mercy  of  the 
American  consul;  while  the  two  perjured  men 
accompanied  by  their  mistresses,  rode  in  splendoi 
through  the  streets  of  Naples,  having  obtained 
their  share  of  the  prize-money. 

From  the  facts  recited,  we  learn  that  a Pro 
testant  or  heretic  is  not  assumed  to  tell  the 
truth  in  Naples,  when  his  statements  come  in 
conflict  with  the  asseverations  of  a Roman 
Catholic.  Yet  the  reader  may  spare  his  indigna-i 
tion,  for  a still  more  absurd  thing  obtains  in  cer- 
tain Protestant  churches  in  his  own  country. 
Let  him  take,  for  example,  the  M.  E.  phurch  in 
Maryland  and  Virginia.  She  gives  license  to 
colored  men  as  exliorters  and  preachers;  and 
yet  if  a white  man,  not  a member  of  the  church, 
prefers  a charge  against  them  in  the  church, 
they  are  not  allowed  to  prove  an  alibi  by  per- 


IMPUDENCE. 


361 


sons  whose  skin  has  the  same  hue  as  their  own. 
If  a colored  preacher  were  to  see  his  own  wife 
approached  in  an  unseemly  manner  by  a white 
member  of  the  church,  his  evidence  to  that 
effect  would  be  discredited,  simply  on  account  of 
his  skin.  We  preach  that  the  “Gospel  is  the 
power  of  God  to  salvation  to  all  that  believe,” 
of  whatever  race  or  color;  yet  we  practically 
assert  that  the  Gospel  affords  the  colored  man 
no  security  against  falsehood  when  he  comes  in 
contact  with  a white  man.  It  is  high  time  that 
this  fashionable  religion,  which  is  considered 
only  fit  for  the  white  man,  should  be  sternly 
rebuked. 

Colored  exhorters  and  local-preachers  among 
us  are  members  of  the  Quarterly  Conference,  and 
their  license  must  be  renewed  every  year;  yet 
they  have  no  voice  in  voting  for  one  another,  or 
for  others.  Thus,  even  in  the  midst  of  their 
brethren,  they  are  made  to  feel  that  they  are 
not  one  in  Christ  Jesus. 

IMPUDENCE. 

Edward  was  a jet-black  young  man,  of  sober 
and  industrious  habits.  He  possessed  an  intel- 
31 


362 


PICTURES  OF  SLAVERY. 


lect  of  more  than  average  power,  and  thirsted 
for  knowledge.  By  “ hook  or  by  crook”  he  had 
learned  to  read  well,  and  to  write  a beautiful 
hand.  He  lived  near  my  father’s  house,  and 
when  he  had  spare  time  he  would  often  beg  me 
to  teach  him  arithmetic.  It  flattered  my  boyish 
vanity  to  think  that  I could  teach  a grown-up 
man,  and  it  gratified  my  love  of  authority  to 
see  him  so  obedient  to  my  instructions  ; aijd  I i 
was  always  ready  to  leave  my  sports  to  teach 
him.  He  soon  reached  the  level  of  my  capacity  to 
instruct  him,  and  was  considered  quite  a prodigy 
among  the  ignorant  whites.  His  master,  at 
first,  seemed  to  be  proud  of  him.  But,  alas  for  1 
poor  Edward  ! His  intelligence  was  construed 
into  impudence,  and  he  was  tied,  handcuffed,  I 
and  sold  to  the  negro-trader.  His  body,  soul, 
and  intellect  were  converted  into  money,  and 
put  into  the  pocket  of  his  master ; and  some  of 
this  money  was  used  to  buy  whisky.  Some 
years  after  the  slave  was  sold,  his  master  pre- 
sented himself  to  the  altar  of  prayer  as  a seeker  i 
of  religion,  at  a meeting  which  I was  conduct- 
ing. He  professed  to  experience  religion,  and 
joined  the  church,  but  soon  withdrew.  If  he 


IMPUDENCE. 


363 


is  still  living,  and  should  read  these  lines,  I 
trust  he  will  make  another  effort  to  seek  mercy  ; 
for  nothing  less  than  the  atonement  of  Christ 
can  ever  wash  from  his  conscience  the  stupen- 
dous sin  of  having  sold  Edward  into  hopeless 
bondage. 

Education  and  learning  are  wholly  incom- 
patible with  chattel  slavery.  If  a man  holds 
slaves,  and  wishes  to  elevate  them,  the  very 
first  thing  he  must  do  is  to  emancipate  them. 
If  a person  intends  to  hold  his  slaves  for  life, 
and  leave  them  to  his  children,  then  he  should 
treat  them  like  brutes ; for  the  more  they  are 
enlightened  and  refined,  the  more  galling  is  the 
3'oke  of  slavery.  Pro-slavery  preachers  contend 
that  the  relation  of  master  and  slave  is  a per- 
manent scriptural  relation,  just  like  that  of 
parent  and  child.  I would  ask  : how  is  it  that 
education  is  subversive  of  that  relation  ? How 
is  it  that  masters  are  afraid  to  let  their  slaves 
read  the  Bible,  which,  they  say,  recognizes  the 
relation  as  a just  and  proper  one?  Parents  do 
not  fear  that  learning  will  destroj’  the  affection 
of  their  children  for  them.  Even  slaveholding 


364 


PICTURES  OF  SLAVERY. 


parents  are  anxious  to  place  the  Bible  in  the 
hands  of  their  children. 

From  the  case  of  poor  Edward  we  learn  that 
a knowledge  of  reading  and  writing  subjects  a 
slave  to  constant  suspicion,  fear,  and  envy  on 
the  part  of  his  master,  and  the  neighborhood 
in  which  he  may  reside. 

THE  SAILOR. 

I love  the  sailor,  with  all  1ns  faults.  I am 
not  speaking  of  the  fresh-water  mill-pond  va- 
riety. I refer  to  the  pure  old  ocean’s  full-grown 
son — he  who  rises  from  a cabin-boy  to  a com- 
mander. My  father  was  a sailor,  a regular  grad- 
uate of  Neptune’s  school.  No  class  of  men, 
according  to  their  numbers,  have  done  more  to 
raise  this  nation  to  its  present  wealth,  power, 
and  fame.  And  no  class  of  men,  except  South- 
ern slaves,  have  been  more  despised,  neglected, 
and  brutally  treated.  I hesitate  not  to  express 
the  opinion  that  no  captains  on  the  globe  are, 
as  a rule,  so  tyrannical  to  their  men  as  those 
belonging  to  our  merchant  and  naval  service.  I 

If  this  be  so,  what  is  the  reason  ? In  my  opin- 

• 

ion,  chattel  slavery.  It  is  slavery  that  gives 


THE  SAILOR. 


365 


an  overbearing  tinge  to  the  American  character, 
from  New  Orleans  to  Boston.  Many  of  our 
naval  officers  are  natives  of  the  South.  Accus- 
tomed from  boyhood  to  implicit  obedience  from 
slaves,  they  seek  to  exact,  the  moment  they 
as  midshipmen  touch  the  quarter-deck,  the  same 
obedience  from  the  common  sailor.  When  my 
father  exchanged  the  forecastle  for  the  quarter- 
deck, he  never  flogged  his  hands.  He  found 
kindness  and  decision  better  than  cruelty. 
When  a boy,  I have  sat  with  delight,  during 
the  long  winter  evenings,  and  heard  him  re- 
count some  of  the  incidents  of  his  life  on  the 
“ ocean’s  wave.”  A few  of  these  incidents 
deeply  impressed  themselves  upon  my  youthful 
memory.  In  his  fourteenth  year  he  was  the 
cabin-boy  of  a new  ship  which  sailed  from  Nor- 
folk to  Amsterdam.  The  captain  was  a large 
man,  and  a tiger  in  disposition.  During  the 
voj'age  he  flogged  every  sailor  on  board,  except 
his  cabin-boy,  and  him  he  frightened  half  to 
death  by  his  profanity.  One  of  the  crew  died 
from  the  effects  of  the  scurvy  and  the  savage 
brutality  of  the  captain,  wdio  would  make  the 
poor  fellow  go  aloft,  and  then  shoot  at  him  with 
31* 


366 


PICTURES  OF  SLAVERY. 


a pistol  charged  with  powder.  At  night  the 
fiendish  captain  was  afraid  of  the  dead  man’s 
ghost. 

On  a voyage  my  father  made  to  the  city  of 
Palermo,  in  Sicily,  he  went  ashore  with  others 
to  get  a barrel  of  water,  and  while  there  nar- 
rowly escaped  capture  by  a party  of  Algerines, 
who  would  have  reduced  him  to  slavery.  Had 
he  been  made  a slave  for  life,  and  had  some 
Algerine  dignitary,  with  pious  and  unctuous 
phrase,  told  him  that  bondage  was  a wholesome 
and  conservative  institution,  it  is  probable  that 
conviction  would  have  entered  quite  as  deeply 
into  his  mind,  as  it  enters  into  our  own  minds 
wdien  some  sanctimonious,  Union-saving,  cotton 
doctor  of  divinity  proclaims  the  institution  to 
be  in  accordance  with  the  gospel  of  Christ. 

MISS  MARGARET  DARRAH. 

Miss  Darrah  was  a member  of  the  Old  School 
Presbyterian  Church  in  Newcastle,  Delaware, 
and  died  in  1849.  During  my  ministry,  I have 
resided  there  three  years,  and  I had  an  oppor- 
tunity of  ascertaining  her  Christian  standing  in 
the  community,  and  of  observing  her  Christian 


MISS  MARGARET  DARRAH. 


3(37 


deportment.  What  Hester  Ann  Rogers  was  in 
the  Methodist  Church — what  Miss  Allibone 
was  in  the  Episcopal  Church — Miss  Darrah  was 
in  the  Presbyterian  Church.  No  person  that  I 
ever  knew  more  nearly  lived  up  to  what  I con- 
ceive to  be  the  duties  enjoined  in  the  following 
words  of  the  inspired  writer  : “ That  ye  present 
your  bodies  a living  sacrifice,  holy,  acceptable 
unto  God,  which  is  your  reasonable  service,  that 
ye  may  prove  what  is  that  good,  and  acceptable, 
and  perfect  will  of  God.” 

This  accomplished  Christian  lady  possessed 
the  peculiar  talent  of  introducing  religious  sub- 
jects, on  all  occasions,  in  a cheerful  and  easy 
manner.  Her  religion  did  not  end  in  the  parlor 
and  at  the  church  door.  It  was  something 
more  than  a sentimental  sanctification.  She 
was  a sister  of  charity  without  the  name  or  the 
fame  of  one.  She  was  an  incarnate  angel 
among  the  poor  of  all  colors  in  Newcastle.  If 
any  were  sick,  she  would  nurse  them  ; if  any 
hungry  or  naked,  she  would  feed  and  clothe 
them.  The  ignorant  she  would  instruct.  She 
helped  to  get  up  and  sustain  a Sabbath  school 
of  neglected  colored  children.  She  often  invited 


368  PICTURES  OF  SLAVERY. 

W1 

me  to  lecture  to  them,  which  I did  with  plea- 
sure. She  died  suddenly,  having  just  time  to 
express  her  confidence  in  her  heavenly  Father. 
The  sad  intelligence  produced  a shock  in  all 
hearts,  for  all  felt  that  they  had  lost  a friend. 

Sleep  on,  Christian  lady  ! The  golden  trump 
of  the  archangel  will  awake  thee,  in  the  resur- 
rection morning,  to  glory  and  to  God. 

THE  MURDERER.  a 

C 

In  M County  of  Maryland  might  have 

been  seen  every  day,  in  and  about  the  tavern,  a 
healthy-looking  man,  dressed  in  black  cloth,  | 
with  a fine  pair  of  gold  spectacles  mounted  1 
across  his  nose.  I saw  him  frequently  during 
the  space  of  two  years.  He  never  spoke  to  me, 
but  he  eyed  me  with  a savage  fierceness.  A 
few  years  previously  he  had,  with  a hatchet, 
killed  a poor  white  man  in  the  town.  He  fled 
to  New  Orleans,  whither  his  wife  and  children 
followed  him.  The  Governor  of  Maryland 
offered  several  hundred  dollars  reward  for  his 
apprehension.  He  returned  to  the  town  of 

M , voluntarily  surrendered  himself,  and 

wTas  tried  and  acquitted.  He  abandoned  his 


THE  MURDERER, 


369 


wife  in  the  South,  and  ruined  one  or  two  poor 
white  girls  in  my  neighborhood.  By  the  laws 
of  Maryland  he  could  not  ruin  any  colored 
woman.  How  did  he  support  himself?  He 
was  a blackleg.  Had  he  lived  subsequent  to 
the  passage  of  the  Fugitive  Slave  Law,  he  would 
have  made  a capital  negro-hunter.  He  would 
have  carried  out  the  requirements  of  the  law 
to  the  very  letter.  I have  gazed  on  that  man, 
and  marvelled  how  he  could  look  so  fat  and 
cheerful,  with  his  hands  reeking  with  a brother’s 
blood.  But  he  died.  Come  to  his  death-bed, 
reader,  and  learn  an  awful  lesson.  A Method- 
ist brother  of  the  highest  standing,  who  never 
was,  and  I trust  never  will  be  a slaveholder, 
described  to  me  his  last  agonies.  While  in 
health  he  seemed  to  be  utterly  callous ; yet,  at 
the  approach  of  the  dread  monster,  he  wms 
terror-stricken.  Starting  up  from  his  bed  in 
wTild  horror,  he  would  declare  that  he  could  see 
the  dying  man  whom  he  had  killed,  with  his 
blood  and  brains  running  from  his  head  ! And 
thus  he  died.  Where  is  the  hapless  creature 
now  ? Echo  answers — where ! 


370 


PICTURES  OF  SLAYER  Y. 


THE  DRUNKARD. 

I was  once  preaching  on  the  future  judgment, 
to  a congregation  in . Among  other  char- 

acters, I endeavored  to  depict  the  rumseller  ap- 
proaching the  Eternal,  in  the  presence  of  an 
assembled  universe,  with  his  victims  to  confront 
him.  A rumselling  Methodist  in  the  audience 
rose  to  his  feet,  took  his  hat,  and  walked  out 
immediately.  He  called  for  his  class-leader,  and 
demanded  that  his  name  should  be  stricken  from 
the  church  record,  assigning  as  the  reason  for 
such  action  that  I had  publicly  insulted  him. 
All  this  took  place  while  I was  yet  speak- 
ing. He  was  perhaps  the  wealthiest  man  at 
that  appointment.  I was  very  glad  that  the 
church  had  got  clear  of  him  so  easily.  I re- 
fused to  apologize  for  the  plainness  of  the 
sermon. 

A few  weeks  after,  being  in  his  neighborhood, 
I heard  that  he  was  ill,  and,  feeling  that  I was 
his  friend  and  not  his  enemy,  I went  to  see  him. 
To  my  surprise  he  received  me  with  cordiality, 
expressed  deep  regret  at  the  course  he  had 
pursued,  and  said,  if  he  had  taken  my  warning 
sooner,  he  should  have  escaped  the  dreadful 


THE  DRUNKARD. 


371 


affliction  under  which  he  was  then  suffering. 

He  had  not  only  sold  rum  for  years,  but  drank 

it  seci’etly,  and  now  his  sin  had  found  him  out, 

and  he  was  laboring  under  all  the  horrors  of 

delirium  tremens.  He  would  exclaim:  “0,  Mr. 

. 

Long,  look  at  those  slimy  snakes  crawling  down 
the  bed-post!  Here  they  come  at  me!”  And 
he  would  cover  his  head  with  the  bed-quilts, 
trembling  with  affright,  while  the  cold  clammy 
sweat  would  ooze  from  every  pore.  Again  he 
would  exclaim  in  wild  terror:  “Look  at  the 
black  devils  in  the  corner  of  the  room,  grinning 
at  me !”  I tried  to  soothe  him ; but  to  no  pur- 
pose. When  the  paroxysm  would  go  off,  he 
would  be  perfectly  rational.  He  told  me  that  he 
feared  he  should  be  lost.  I commended  him  to 
the  compassionate  Jesus  in  prayer.  He  is  now 
in  the  spirit  world.  And  the  Judge  of  all  the 
earth  will  do  right.  Young  man,  beware  of  the 
first  social  glass  of  intoxicating  liquor!  Had 
the  previous  pastors  of  this  church  dealt  plainly 
with  this  man,  he  might  have  lived  for  years  a 
blessing  to  his  family  and  church. 

This  case  is  but  one  among  many  cases  tend- 
ing to  confirm  the  truth  of  the  following  observ- 
ations:— 


372 


PICTURES  OF  SLAVERY. 


1.  Of  all  the  rumsellers  I have  known,  eight 
out  of  ten  have  died  drunkards.  “ They  that 
kill  by  rum  shall  die  by  rum,”  seems  an  inevit- 
able law. 

2.  Every  rumseiler  whom  I have  known  has 
been  a pro-slavery  man,  and  in  favor  of  the  op- 
pression of  the  negro.  I am  not  the  enemy  of 
rumsellers  because  I tell  them  the  truth.  No; 
I glory  in  being  their  true  and  faithful  friend. 

3.  I fear  thousands  of  slaveholding  Methodists, 
Baptists,  Episcopalians,  and  Presbyterians  have 
gone  down  to  darkness  through  the  unfaithful- 
ness of  their  preachers.  Too  many  of  these 
slave-breeding  professors,  I am  afraid,  when  they 
stand  before  Christ  at  the  last  day,  will  be  thus 
addressed : “Depart,  ye  cursed ! for  I was  with 
you  in  the  person  of  that  poor  slave-mother 
when  you  tore  her  babe  from  her  arms ; I was 
with  you  in  the  person  of  that  heart-broken  wife 
when  you  handcuffed  her  husband  and  sold  him 
like  a brute ; I was  with  you  in  the  person  of 
that  poor  slave  who  asked  to  he  taught  my  dying 
requests  written  in  my  own  Book,  and  you  shut 
the  door  of  knowledge  against  him,  and  voted 
for  laws  made  on  purpose  to  degrade  him. 

, I say,  for  I know  you  not.” 


CHAPTER  XXI. 

A DYING  BABE  IN  JAIL. 

A short  time  before  leaving  for  Philadelphia, 
in  October  last,  a negro-catcher,  with  whom  I had 
some  business,  described  to  me,  with  great  gusto, 
the  circumstances  connected  with  his  selling  a 
woman  and  her  child.  During  the  hot  weather 
of  last  summer,  he  said,  he  was  employed  to 
convey  the  woman  to  jail  and  dispose  of  her  to 
the  trader.  He  boasted  of  his  success  in  getting 
the  rival  buyers  to  bid  against  each  other,  and 
ultimately  succeeded  in  obtaining  two  hundred 
dollars  more  for  her  than  her  owner  anticipated. 
For  this  service  he  received  fifty  dollars.  He 
depicted,  with  the  utmost  minuteness,  the  poor 
colored  mother,  as  she  held  out  her  sick  and 
dying  child  to  him,  and,  sobbing  aloud,  besought 
him  not  to  buy  her.  My  negro-catching  narrator 
called  her  a “black  hussy,”  and  told  her,  if  she 
did  not  hush  her  whining,  he  would  cowhide  her. 
He  stated  that  the  buj^ers  refused  to  give  any 
82  (373) 


374 


PICTURES  OF  SLAVE.RY. 


thing  for  the  child,  as  it  was  nearly  dead  with  the 
summer-complaint;  saying  they  wished  it  was  out 
of  the  way. 

I listened  to  the  narration  with  painful  feel- 
ings; but  what  was  my  astonishment,  when  he 
informed  me  that  her  owner  was  a member  of  the 
highest  standing  in  the  M.  E.  Church ! “Can  it  be 
possible?”  I asked.  He  asserted  that  it  was  a 
fact.  And  so  it  was;  I had  always  entertained 
the  highest  opinion  of  the  character  of  the 
owner,  who,  I was  not  even  aware,  had  ever  held 
slaves. 

0 what  will  not  men  do  when  they  possess 
unlimited  power  over  their  fellow-creatures! 
No  man  or  woman  can  safely  be  trusted  with 
such  power.  Here  was  a woman,  a mother,  with 
a dying  babe,  in  a professed  Christian  community, 
lodged  in  jail,  separated  from  her  husband — 
her  innocent  child  especially  requiring  fresh  air, 
good  nursing,  and  medical  attendance  in  the 
sultry  season  of  the  year — and  sold  by  one  pre- 
tending to  be  a meek  and  lowly  follower  of  the 
crucified  Jesus!  What  must  have  been  the  feel- 
ings of  that  mother,  at  the  midnight  hour,  when 
she  gazed  in  silence  on  her  dying  loved  one! 


A DYING  BABE  IN  JAIL. 


375 


The  barking  of  the  town-dogs  alone  broke  the 
monotony  of  that  gloomy  vigil!  Did  she  look, 
in  her  heart-rending  anguish,  to  the  great  Com- 
forter for  consolation,  and  for  that  mercy  which 
she  could  not  receive  from  man?  The  negro- 
catcher  is  now  a member  of  the  Methodist  Pro- 
testant Church. 

Antislavery  Methodists  may  draw  two  con- 
clusions from  the  preceding  narrative:  1.  That 
it  is  a very  easy  matter  in  a slave  State  to  sell 
slaves  through  the  medium  of  negro-catchers,  and 
thus  to  avoid  detection  and  church  trials.  2.  The 
only  remedy  for  such  gross  inhumanity  is  to 
have  a law  of  the  Discipline  to  bar  out  every 
slaveholder  from  our  churches.  As  well  might 
one  attempt  to  bail  the  Chesapeake  Bay  dry 
with  a spoon,  as  to  extirpate  slavery  in  the  M. 
E.  Church  by  now  and  then  expelling  a mem- 
ber for  selling  slaves,  while  he  is  permitted  to 
breed,  to  hold,  and  to  work  them  as  beasts  of 
burden. 

I will  here  add  an  important  fact.  Of  all  the 
slaveholders  whom  I have  known  in  Delaware 
and  Maryland,  I have  found  none  that  could 
not  emancipate  their  slaves,  if  they  desired  to 


376 


PICTUBES  OF  SLAVE  BY. 


do  so.  All  of  them  hold  slaves  from  choice, 
for  pecuniary  advantage,  with  no  regard  to  their 
good.  I never  found  one  that  denied  the  fact. 

THE  AFRICAN  M.  E.  CHURCH. 

Under  the  denomination  of  A frican  M.  E. 
Church , I include  all  divisions  of  colored 
Methodists  in  this  country ; for  they  all  orig- 
inally sprang  from  the  M.  E.  Church.  This 
church  numbers  several  hundred  preachers, 
some  of  whom  are  quite  talented,  and  nearly 
sixty  thousand  members.  Success  to  the  African 
M.  E.  Church  ! May  she  prosper  a hundred- 
fold ! I hope  she  will  send  to  our  next  General 
Conference  a fraternal  delegation.  In  1840  we 
had,  in  the  Philadelphia  Conference,  34,000 
white,  and  8,700  colored  members.  In  1857, 
48,000  white,  and  9,000  colored.  Increase  of 
whites  in  seventeen  years,  14,000;  increase  of 
colored,  300.  In  the  last  thirty  years,  in  Dela- 
ware and  Maryland,  we  have  driven  off  from 
the  M.  E.  Church  thousands  of  colored  persons 
by  our  cold  neglect.  In  all  the  new  congrega- 
tions established  in  our  church  in  slave  terri- 
tory, we  have  made  little  or  no  provision  for 


I 

THE  AFRICAN  M.  E.  CHURCH.  377 

them.  As  a general  rule,  they  are  not  desired 
in  our  fine  churches.  And  they  know  the  fact 
as  well  as  we  do.  Even  the  portion  of  the  gal- 
leries allotted  to  them  they  must  resign  to  the 
whites  frequently  on  Quarterly  Meeting  occa- 
sions, when  the  latter  are  crowded  for  room. 
On  the  other  hand,  if  more  colored  people  are 
present  than  can  be  seated  in  the  gallery,  and 
the  lower  floor,  reserved  for  the  whites,  is  not 
half  full,  they  must  leave  the  church  without 
hearing  the  Gospel,  though  they  may  be  stand- 
ing on  the  brink  of  eternity. 

I have  generally  assisted  in  building  churches 
for  colored  people,  not  that  I approved  of  sepa- 
rate edifices  for  them ; but  I have  regarded  the 
arrangement  as  one  of  necessity,  inasmuch  as  a 
half  loaf  is  better  than  no  bread  at  all ; as  a 
little  religion  is  better  than  none.  Our  fathers 
used  to  shake  hands  with  colored  preachers  and 
exlrorters  ; but  many  of  our  modern  preachers 
are  too  dainty  for  such  contact.  We  have  neg- 
lected the  colored  people  to  please  the  South, 
or  rather,  to  borrow  the  eloquent  and  brilliant 
language  of  Dr.  Stevens,  “ the  Great  South  and 
what  have  we  gained  by  it?  The  Great  South 
32* 


PICTURES  OF  SLAVERY. 

has  gone  off  and  left  us  ; and,  moreover,  despises 
us  for  our  inconsistency. 

There  are  more  free  colored  persons  in  Mary- 
land than  in  any  State  in  the  Union  ; and  I at- 
tribute the  fact,  as  I have  already  stated,  to  the 
first  Methodist  preachers,  who  zealously  opposed 
the  aggressions  of  slavery,  and  preached  against 
it  publicly.  Of  this  class  was  the  celebrated 
Joseph  Everett.  Had  the  preachers  of  the 
Philadelphia  and  Baltimore  Conferences  con- 
tinued to  bear  the  faithful  testimony  of  such 
men  against  the  institution,  Maryland  at  this 
day  would  have  been  rid  of  the  evil. 

The  Wilberforce  University  is  an  institution 
for  the  education  of  colored  persons  situated  in 
Ohio,  and  is  under  the  patronage  of  the  M.  E. 
Church.  Rev.  John  F.  Wright  is  the  agent. 
Wealthy  antislavery  Methodists  in  the  South 
would  do  well  to  send  their  young  emancipated 
slaves  to  this  school. 

COVETOUSNESS. 

In  reading  the  New  Testament,  I have 
been  struck  with  the  fact  that  our  Blessed  Re- 
deemer and  his  apostles  denounce  covetousness 


COVETOUSNESS. 


379 

more  frequently  than  any  other  sin.  It  is  the 
only  sin  that  men  constantly,  and  with  apparent 
success,  cloak  under  the  garb  of  religion.  The 
miser  is  an  incarnate  atheist,  notwithstanding 
he  may  profess  the  most  orthodox  creed  in  the 
world.  He  is  a materialist,  and  an  idolater. 
There  is  nothing  that  so  effectually  converts  a 
human  heart  into  marble  and  brass,  as  the  pur- 
suit of  money  for  its  own  sake.  To  the  miser, 
the  wail  of  the  widow,  the  cry  of  the  orphan, 
and  the  groans  of  the  slave,  are  as  music  to  the 
ear.  "When  one  of  these  men  gets  into  a Chris- 
tian church,  woe  be  unto  that  Society  ! Does 
he  dress  plainly  ? It  is  to  save  money.  Does  he 
oppose  the  establishment  of  schools  and  colleges, 
and  the  building  of  churches  ? It  is  to  save 
money.  Does  he  own  slaves  ? Poor  creatures  ! 
Who  shall  write  your  history,  and  tell  the  tale 
of  your  sufferings  ? Is  the  miser  in  the  pulpit  ? 
Does  he  blubber  in  our  love-feasts  ? Then  are 
poor  thoughtless  girls,  wearing  a ribbon  or  a 
breast-pin,  threatened  with  fire  and  brimstone, 
while  the  whining,  hypocritical  slaveholder  is 
listened  to  with  loud  “ Amens”  as  he  relates,  with 
minute  accuracy  of  detail,  the  day  and  the  hour 


380 


PICTURES  OF  SLAVERY. 


of  bis  sanctification,  even  though,  at  the  same 
time,  he  is  not  endowed  with  sufficient  humanity 
to  gain  admittance  into  a Mohammedan  temple ; 
even  though,  should  you  go  to  his  negro  quar- 
ters, you  might  witness  vulgar  Mormonism  in 
its  various  stages  of  development ! 

Men  and  women  ought  to  dress  plainly  be- 
cause the  Gospel  requires  it,  and  because,  by  so 
dressing,  they  are  enabled  to  bestow  more  liber- 
ally on  beneficent  objects.  The  various  reli- 
gious bodies  of  the  South  have,  to  a great  extent, 
divorced  humanity,  justice,  and  mercy  from 
religion.  Their  standard  of  morality  depends 
on  latitude  and  longitude.  Were  a man  in 
Philadelphia  to  force  a colored  girl  to  work  for 
him  without  wages,  and  then  to  cowhide  her  if 
she  should  murmur,  he  would  be  called  a villain 
and  expelled  from  the  church.  If  he  does  the 
same  thing  in  Maryland,  he  is  none  the  less  a 
first-class  Christian.  Hence  the  infidel  takes  ad- 
vantage of  us,  and  says  we  have  no  standard 
of  right  and  wrong.  I once  asked  a little 
colored  boy  if  he  said  his  prayers.  “ Yes, 
massa !”  he  replied ; but  added,  that  saying 
prayers  was  not  praying.  I treasured  up  that 


DEGRADING  EPITHETS. 


381 


remark.  Professions  are  not  always  a true  test 
of  Christian  excellence. 

DEGRADING  EPITHETS. 

There  is  nothing  which  all  classes  of  men  so 
utterly  loathe  as  cool  and  deliberate  contempt, 
whether  by  word  or  action,  aimed  at  their  man- 
hood, and  designed  to  wound  their  self-respect. 
Nothing  is  so  difficult  to  forgive  on  the  part  of 
the  good ; nothing  is  so  rarely  forgiven  by  the 
bad.  The  poor  slave  is  no  exception  to  this 
rule,  and  this  fact  proves  his  title  to  manhood. 
If  you  wish  to  plant  a thorn  in  the  heart  of  a 
colored  man,  call  him  “ Nigger”  in  derision,  and 
your  power  over  him  is  gone  for  ever,  so  far  as 
any  good  you  can  do  him  is  concerned.  “ Dar- 
key” and  “ Donkey”  are  felt  as  still  more  degrad- 
ing epithets.  I could  never  hear  these  degrading 
terms  applied  to  them,  without  involuntarily  ex- 
claiming to  myself,  “ 0,  how  wrong  !”  They  love 
to  be  addressed  as  “ Colored  friends,”  or  “ Colored 
brethren.”  They  have  no  objection  to  being 
called  African.  They  do  not  like  the  word 
Nesro,  because  of  the  resemblance  of  the  word 
to  “ Nigger.” 


I 


382 


PICTURES  OF  SLAVERY. 


I have  a word  of  counsel  to  such  boys  and 
girls  as  may  read  my  book.  Let  them  read  the 
second  chapter  of  the  Second  Book  of  Kings, 
and  they  will  there  find  a significant  instance 
of.  the  deep  displeasure  with  which  the  Supreme 
Being  regards  contempt  and  mockery.  “ Go  up, 
thou  bald-head!  Go  up,  thou  bald-head !”  said 
the  children  of  Bethel  to  Elisha;  and  their 
punishment  was  as  signal  as  their  offence.  I 
have  often  heard  wicked  boys  in  the  South  call 
out  to  colored  persons,  u Nigger  !”  “ You  black 
nigger !”  Now,  my  young  friends,  we  should 
never  reproach  a blind  man  for  being  blind,  or  a 
lame  man  for  being  lame  ; and  for  this  excellent 
reason — they  cannot  help  their  condition.  We 
should  not  insult  the  colored  man  by  calling 
him,  in  derision,  “ Nigger !”  for  he  did  not  make 
himself.  We  reproach  God  when  we  act  thus, 
and  commit  sin. 

I trust  that  my  young  readers  will  never 
follow  the  example  of  some  grown-up  boys, 
who  are  guilty  of  the  mean  and  unmanly 
offence  of  insulting  the  African  by  the  cry  of 
“ Woolly  heads  ! Woolly  heads  !” 


XEGKO  PKAYEK  - MEETINGS. 


383 


NEGRO  PRAYER-MEETINGS. 

The  prayer-meetings  of  the  more  degraded 
class  of  slaves  are  conducted  after  the  following 
manner  : The  colored  exhorter  or  leader  calls 
on  two  or  three  in  succession  to  pray,  filling  up 
the  intervals  with  singing  tunes  and  words  com- 
posed by  themselves.  At  a given  signal  of  the 
leader,  the  men  will  take  off  their  jackets,  hang 
up  their  hats,  and  tie  up  their  heads  with  hand- 
kerchiefs ; the  women  will  tighten  their  turbans  ; 
and  the  company  will  then  form  a circle  around 
the  singer,  and  jump  and  bawl  to  their  heart’s 
content,  the  women  always  making  more  noise 
than  the  men.  At  this  stage  of  the  exercises, 
I have  seen  colored  men,  who  made  no  preten- 
sions at  all  to  religion,  jump  as  high  as  the 
most  devout.  After  a prolonged  continuation 
of  these  violent  evolutions,  some  will  swoon 
away  ; their  muscles  will  become  perfectly  rigid, 
and  they  will  lie  as  motionless  as  though  they 
were  dead.  Sand  thrown  in  their  eyes,  while 
in  this  state,  will  not  make  them  wink.  Many 
persons  think  this  condition  is  the  result  of  su- 
pernatural power,  and  regard  the  subjects  of  it 


384 


PICTURES  OF  SLAVERY. 


with  reverence.  I think  it  is  the  result  of 
sheer  nervous  exhaustion,  and  has  no  necessary 
connection  writh  religion  whatever.  I knew  e 
white  man,  of  dubious  moral  character,  wrhe 
could  throw  himself  into  a rigid  state,  and  re 
cover  his  suppleness  at  pleasure.  He  woulc 
play  off  such  tricks  upon  religious  persons  tc 
create  amusement. 

The  poor  slaves  that  worship  in  the  mannei 
we  have  described  do  the  best  they  can.  The} 
are  permitted  to  use  their  heads  only  to  a lim 
ited  extent ; hence  the  extravagant  use  of 
their  heels.  I have  remarked  that  free  colorec 
persons  who  can  read,  generally  stand  aloof  fron. 
such  exercises.  Liberty  and  education  woulc 
put  a stop  to  much  of  this  boisterous  extrava 
gance  in  religious  worship  among  the  slaves. 

HAVE  YOU  MADE  YOUR  WILL  ? 

It  is  a serious  thing  to  die.  The  good  have 
need  to  pray  for  dying  grace.  The  wickec 
have  not  a moment  to  spare  in  seeking  mercy 
Leader,  have  you  property  to  dispose  of?  Make 
your  will  while  in  health.  Do  not  burdef 
your  dying  bed  with  worldly  thoughts  and  cares 


HAVE  YOU  MADE  YOUR  WILL?  885 

If  you  be  a slaveholder,  do  not  make  a will,  in 
sickness  or  in  health,  such  as  I am  about  to 
describe. 

Within  the  last  seven  years,  a member  of  the 
M.  E.  Church,  of  the  highest  standing,  made  a 
will,  by  which  he  left  his  slaves  to  be  sold  at 
auction  to  the  highest  bidder,,  the  money  to  be 
invested  for  the  use  of  his  family.  After  his 
death,  the  will  was  carried  out  to  the  letter. 
This  act  was  regarded  as  a shrewd  business 
transaction  by  the  community  in  which  he  had 
lived,  and  was  not  thought  to  reflect  in  the 
slightest  degree  on  his  Christian  character. 
The  newspapers  eulogized  his  virtues  in  extrava- 
gant language. 

A widow  of  one  of  the  preachers  of  the  Phila- 
% 

clelphia  Annual  Conference  died  since  January 
of  the  present  }’ear.  She  resided  in  Maryland  ; 
she  was  wealthy,  and  a slaveholder.  Shortly 
before  her  decease,  she  gave  three  or  five  hundred 
dollars  towards  building  for  our  preachers  one 
of  the  finest  parsonages  on  the  Eastern  Shore 
of  Maryland.  She  left  a portion  of  her  wealth 
to  the  M.  E.  Church  South.  We  thus  see  that 


886  PICTURES  OF  SLAVERY. 

the  pro-slavery  feeling  is  not  quite  dead  yet  in 
our  Conference. 

I have  often  thought  that  Pennsylvania 
Methodists  should  refrain  from  sending  their 
preachers  or  agents  into  Maryland  to  beg  money 
to  build  churches  for  their  own  free  State.  Let 
the  Methodists  of  Maryland  devote  what  funds 
they  can  spare  for  charitable  and  religious  uses 
to  the  purchase  of  some  pious  colored  persons 
who  are  groaning  in  helpless  bondage. 

THE  FUGITIVE  SLATE. 

Volumes,  filled  with  hair-breadth  escapes, 
thrilling  adventures,  and  heroic  deeds,  might  be 
written  concerning  runaway  slaves.  Humanity 
and  letters  have  both  suffered  loss  for  lack  of  a 
pen  adequately  to  record  the  feats'  of  noble  dar- 
ing achieved  by  the  African  in  the  pursuit  of 
freedom.  All  things  considered,  there  is  nothing 
in  our  revolutionary  annals  that  surpasses  such 
heroism.  Our  fathers  sought  liberty  in  com- 
pany. They  fought  an  enemy  three  thousand 
miles  distant.  The  solitary  fugitive  seeks  free- 
dom with  an  empire  for  his  foe,  and  himself  in 
its  midst.  The  very  attempt  has  in  it  all  the 
elements  of  the  great  and  the  sublime. 


THE  FUGITIVE  SLAVE. 


387 


The  parties  described  in  the  following  nar- 
rative lived  in  my  native  State.  I was  not 
acquainted  with  the  aged  mother ; but  the  father 
and  son  I knew  well.  The  venerable  couple 
were  kindly  cared  for  by  their  master,  and  lived 
in  a cabin  by  themselves. 

Moses,  their  son,  in  the  common  parlance  of 
the  South,  was  considered  a very  “smart  nigger.” 
He  was  sold  to  the  negro-trader;  and,  as  one  of 
a slave-drove,  was  transported  to  New  Orleans. 

i 1 

His  aged  parents  mourned  him  as  worse  than 
dead. 

The  injury  inflicted  on  parents,  wives,  and 
children  by  selling  their  relatives  to  the  traders, 
is  a far  greater  injury  than  that  which  death  it- 
self produces.  What  adds  tenfold  keenness  to  the 
blow  is  its  Unexpectedness.  So  rudely  are  the 
cords  of  affection  snapped  asunder,  so  sicken- 
ing a thrill  of  horror  does  the  shock  create,  that, 
ofttimes,  the  whole  machinery  of  the  soul  seems, 
forever  after,  to  be  unhinged.  Parents  in  the 
free  States,  who  have  lost  by  accident  the  object 
of  their  tenderest  affection,  know  how  much 
more  poignant  the  shock  has  been,  than  if  their 
beloved  one  had  lingered  for  *veeks  in  their  pres- 


388 


PICTURES  OF  SLAVERY. 


ence,  thus  enabling  them  to  become,  in  a mea- 
sure, prepared  for  the  stroke. 

But  to  my  story.  Time  rolled  on.  The  flowers 
still  bloomed.  The  birds  still  sang  their  joyous 
songs.  The  moon  walked  as  peerless  in  her 
nightly  robes,  and  the  great  orb  of  day  shone  as 
brightly  as  though  nothing  had  occurred.  The 
“ old  folks  at  home”  thought  and  spoke  of  their 
boy  as  lost,  as  though  they  would  never  see  him 
again  till  the  resurrection  morning.  But  Moses 
had  a noble  soul  in  him ; his  heart  kept  alive 
with  the  tires  of  hope.  A favorable  opportunity 
presented  itself,  and  he  ran  away.  Then  com- 
menced a career  of  suffering  almost  unparalleled. 
He  was  hunted  like  a wild  beast.  Two  or  three 
white  men  attempted,  on  one  occasion,  to  recap- 
ture him;  but  he  overcame  them  all.  He  had 
to  travel  by  night,  and  suffered  at  times  all 
the  pains  of  starvation.  He  had  to  steal  what 
he  ate,  all  the  way  from  Louisiana  to  Maryland. 
Just  before  he  reached  Baltimore,  he  narrowly 
escaped  with  his  life.  Before  daybreak  he  had 
hidden  himself  in  a pile  of  tan-bark,  that  he 
might  commence  his  travels  when  night  came 
on ; but,  unfortunately,  the  workmen  in  the  tan- 


THE  FUGITIVE  SLAVE. 


389 


yard  commenced  grinding  bark  in  the  mill,  close 
by  him.  The  small  particles  of  dust  from  the 
mill  nearly  suffocated  him.  He  had  to  endure 
the  infliction  all  day,  or  be  captured.  At  length 
night  came  to  his  relief,  and  he  pursued  his 
journey.  God  and  the  North  Star  were  still  his 
friends. 

’Tis  the  hour  of  midnight.  Wood  and  lawn 
are  clothed  in  darkness.  The  watch-dog  alone 
is  wakeful,  and  whiles  away  the  lonely  hours  by 
baying  at  the  stars.  A man  with  stealthy  foot 
approaches  the  log-hut  of  the  aged  couple,  and 
in  an  under-tone  calls : " Father ! father !”  " Who 
is  that?”  says  the  old  man.  "It  is  I,  father. 
Please  get  up,  and  let  me  in.  It  is  your  son 
Moses!”  "No,  it  is  not,”  replied  the  old  man. 
"Poor  Moses  was  sold  to  the  Georgia  trader.” 
"Yes,  it  is  your  son  Moses,  father!”  The  aged 
mother  of  twelve  children  exclaimed : “It  is  my 
hoy ; I know  his  voice!  She  sprang  out  of  bed 
and  opened  the  door,  and  the  poor  father  and 
mother  fell  on  their  son,  and  wept  tears  of  joy, 
as  though  he  had  risen  from  the  dead. 

Moses  cautioned  his  parents  to  beware  how 
they  conducted  themselves,  for,  should  his 
33* 


390 


PICTURES  OF  SLAVERY. 


arrival  be  known,  the  negro-hnnters  would 
again  consign  him  to  slavery.  He  remained 
with  the  “old  folks”  for  a short  period,  being 
concealed  in  the  day-time,  and  meeting  them 
at  night.  He  then  bade  them  a final  adieu,  and 
they  soon  after  heard  of  his  safe  arrival  in  New 
York.  The  parents  of  Moses,  if  I remember 
rightly,  were  both  members  of  the  M.  E.  Church. 
They  have  gone  to  eternity.  Does  Moses  still 
reside  in  New  York?  If  so,  is  he  an  humble 
follower  of  the  blessed  Jesus,  with  a good  hope  of 
meeting  his  parents  in  heaven? 

THE  INFIDEL. 

The  picture  that  I shall  attempt  to  paint  is 
no  fancy  sketch.  I am  not  capable  of  delineat- 
ing the  features  of  the  character  I am  speaking 
of  in  all  their  terrible  deformity.  I will  omit  the 
name  of  the  person  out  of  respect  to  his  relatives. 
He  lived  in  one  of  the  most  beautiful  counties 
of  the  Eastern  Shore  of  Maryland,  and  died  as 
he  lived.  I preached  his  funeral  sermon  in  1854, 
and  those  who  heard  it  will  bear  me  witness 
that  I did  not  preach  him  to  heaven.  I sup- 
pose he  was  sixty-five  or  seventy  years  of  age. 


THE  INFIDEL. 


391 


His  fiendish  traits  of  character  have  furnished 
fireside-talk  for  the  families  of  his  neighborhood, 
and  will  furnish  more  for  years  to  come.  I have 
good  authority  for  my  statements.  A volume 
might  be  written  in  describing  the  heartlessness 
of  his  conduct.  He  was  a man  of  intellect,  and 
devoted  much  of  his  leisure  to  reading  old  books, 
among  which  he  seemed  particularly  fond  of  the 
Old  Testament  Scriptures.  But  he  was  an  infidel. 
He  never  looked  into  the  New  Testament;  and, 
when  reading  the  Old,  would  profanely  swear  at 
the  persons  therein  described.  To  him,  the 
Bible  was  a book  of  history,  to  be  believed  or 
rejected,  to  he  applauded  or  condemned,  as  it 
might  suit  one’s  taste  and  humor.  He  was  in 
affluent  circumstances,  owning  several  farms  and 
a number  of  slaves.  He  was  a bachelor.  His 
cruelty  to  his  negroes  continued  for  many  years, 
and  seemed  to  be  the  result  more  of  calm 
deliberation  than  the  outburst  of  passion.  He 
had  iron  collars  made  for  some  of  his  men-ser- 
vants, and  would  occasionally  chain  their  ankles, 
so  that,  when  they  walked,  they  could  only 
step  a certain  distance.  These  leg-chains  and 
neck-collars  were  sometimes  worn  by  the  poor 


392 


PICTURES  OF  SLAVERY. 


fellows  while  toiling  in  the  field;  they  served  a 
twofold  purpose — that  of  preventing  their  escape, 
and  of  permitting  the  master  to  perform  his 
cruelties  with  impunity. 

In  the  winter  season,  he  confined  one  of  his 
most  valuable  negro  women  in  a log  poultry  house, 
with  no  food  but  bread  and  water,  without  fire 
or  bed-clothes,  for  several  weeks.  The  only  waj'- 
she  kept  from  freezing  to  death  was  by  catch- 
ing the  chickens,  and  holding  them  to  her  feet 
and  body.  She  afterwards  succeeded  in  running 
away  from  him,  and  now  resides  in  the  city  of 
Baltimore. 

He  made  his  slaves  work  on  the  Sabbath; 
and  occasionally  would  dress  some  of  them  fan- 
tastically, place  them  in  an  old  coach,  and  send 
them  to  church.  He  would  not  suffer  his  women 
to  have  husbands,  nor  his  men  to  have  wives. 
His  slaves  at  one  time  were  driven  to  desperation, 
and  came  near  beating  him  to  death.  Afterwards 
his  severity  was  somewhat  moderated;  and  his 
negroes  were  not  fettered  as  formerly.  Occa- 
sionally, however,  his  old  habits  would  get  the 
mastery,  and  his  savage  acts  would  be  perpe- 
trated anew. 


THE  INFIDEL. 


893 


He  was  full  of  malice,  and  if  he  took  a dislike 
to  his  neighbor,  would  seek  revenge  upon  his 
property. 

Professors  of  religion  were  the  especial  objects 
of  his  hate;  and  if  neighbors  dared  to  speak 
out  against  his  brutality,  their  stock  or  their 
servants  were  in  danger  of  being  injured,  if 
found  on  his  premises.  His  negroes  wore  de- 
jected countenances,  looking  as  though  hope 
had  for  ever  fled  from  their  hearts.  They  looked 
upon  their  owner  as  a monster,  as  the  imperso- 
nation of  all  that  is  horrid  and  cruel. 

Being  a great  coward,  he  had  his  house  built 
with  double  doors.  He  lived  in  constant  fear, 
hating  every  one,  and  despised  by  all  who  knew 
him.  I shall  give  no  more  facts  in  this  man’s 
life.  I have  already  said  enough  to  indicate  his 
character,  and  probably  to  nauseate  my  readers. 
I have  not  dragged  this  monster  of  iniquity 
before  the  public  to  show  that  moral  men  in  the 
community  in  which  he  lived  approved  of  his 
conduct;  far  from  it.  We  hold  him  up  to  the 
gaze  of  the  public  to  show  the  wickedness  of  the 
laws  which  confer  power  so  unlimited  on  such 
an  outlaw  from  humanity.  This  man  could 


394 


PICTURES  OF  SLAVERY. 


have  bought  as  many  quadroon  girls  as  he 
wanted,  could  have  robbed  them  of  their  vir- 
tue, could  have  destroyed  their  happiness,  and 
the  laws  of  Maryland  were  powerless  to  harm 
him,  unless  some  white  persons  could  be  found 
to  testify  against  him.  But  his  neighbors 
were  not  altogether  innocent.  Why  did  they 
suffer  him  to  commit  outrages  in  their  midst,  at 
which  humanity  shudders  ? Why  did  they  not 
call  a public  meeting,  and  warn  him  to  desist  or 
to  leave  the  county  ? “ 0,”  says  one,  “ we  had 

no  right  to  interfere ; his  slaves  were  his  pro- 
perty as  much  as  his  horses  were.  He  had 
the  law  on  his  side,  and  could  halt  or  abuse 
either,  or  both,  at  his  pleasure.”  I ask,  “ Did 
you  seek  to  have  those  wicked  laws  abolished  ? 
Had  I gone  to  your  county,  and  publicly  preached 
against  the  wickedness  of  those  laws,  a public 
meeting  of  saints  and  sinners,  of  moralists  and 
blackguards,  would  soon  have  been  called,  and 
I would  have  been  tarred  and  feathered,  or 
driven  like  a criminal  from  your  midst.  You 
could  not  tolerate  freedom  of  speech  when  it 
conflicted  with  your  interests,  though  outraged 
humanity  might  be  crying  to  heaven  for  assist- 


THE  INFIDEL. 


395 


ance.  Yet  you  could  tolerate  that  monster, 
and  would,  had  need  required  it,  have  protected 
him  by  force.” 

There  were  slaveholders,  perhaps,  who  used 
this  man  as  a scarecrow,  to  frighten  their  ser- 
vants into  obedience.  A threat  to  hire  or  sell 
them  to  him  was  all-powerful  in  subduing  the 
most  obdurate  slave.  Like  objects  of  terror, 
placed  in  a cornfield  to  frighten  off  the  black- 
birds, he  served  the  purpose,  in  the  community, 
of  carrying  dismay  into  the  hearts  of  the  poor 
negroes. 

I know  another  monster  in  a neighboring 
county,  and  would  draw  his  infamous  picture, 
but  his  children  are  living,  and  I have  no  wish 
to  wound  their  feelings. 

On  the  forehead  of  slavery,  as  it  exists  in 
the  Southern  States  of  the  American  Union,  and 
as  I have  faintly  endeavored  to  picture  it 
in  these  pages,  may  be  inscribed  these  burning 
words  of  terrible  significance,  from  the  Book 
of  Revelation : Mystery,  Babylon  the  Great, 
the  Mother  of  Harlots  and  abominations 


OF  THE  EARTH. 


APPENDIX 


TESTIMONY  OF  JOHN  WESLEY  AGAINST 
SLAVERY, 

[Nothing  that  interested  mankind  was  a matter  of  indifference  to 
the  founder  of  Methodism.  Though  eighty-three  years  have  elapsed 
since  the  publication  of  his  “Thoughts  upon  Slavery,”  no  Christian 
philanthropist  can  now  read,  unmoved,  his  noble  and  stirring  appeal 
to  the  justice  and  humanity  of  England  and  her  colonies.  The  energy, 
the  eloquence,  and  the  earnestness  with  which,  almost  single-handed, 
he  combated  an  institution  recognizedby  the  public  sentiment  of  Chris- 
tendom are  an  additional  proof  of  the  daring  moral  courage  which  char- 
acterized him  as  a Christian  and  as  a man.  How  pitiful  and  mean 
appear  the  cringing,  fawning,  and  time-serving  crowd  who  offer  up 
their  homage  to  the  great  Southern  idol,  alongside  of  this  true  cham- 
pion of  liberty,  who  could  neither  be  cajoled,  nor  flattered,  nor  in- 
timidated into  outward  respect  for  that  which  he  felt  in  his  heart  to 
be  intrinsically  wrong! 

From  Mr.  Wesley’s  tract  I quote  the  following  pungent  remarks 
on  slavery  and  the  slave-trade:] 

“Men-buyers  are  exactly  on  a level  with  men-stealers. 
Indeed  you  say,  ‘ I pay  honestly  for  my  goods  ; and  I am 
not  concerned  to  know  how  they  are  come  by.’  Nay,  but 
you  are  ; you  are  deeply  concerned  to  know  they  are  honestly 
come  by.  Otherwise  you  are  a partaker  with  a thief,  and 
are  not  a jot  honester  than  him.  But  you  know  they  are 
not  honestly  come  by;  you  know  they  are  procured  by 
means  nothing  near  so  innocent  as  picking  of  pockets,  house- 
34  (39?) 


398 


APPENDIX. 


breaking,  or  robbery  upon  the  highway.  You  know  they  are 
procured  by  a deliberate  series  of  more  complicated  vil- 
lainy (of  fraud,  robbery,  and  murder)  than  was  ever  prac- 
ticed either  by  Mohammedans  or  Pagans ; in  particular,  by 
murders  of  all  kinds ; by  the  blood  of  the  innocent  poured 
upon  the  ground  like  water.  Now,  it  is  your  money  that 
pays  the  merchant,  and  through  him  the  captain  and  the 
African  butchers.  You  therefore  are  guilty,  yea,  principally 
guilty,  of  all  these  frauds,  robberies,  and  murders.  You  are  the 
spring  that  puts  all  the  rest  in  motion  ; they  would  not  stir  a 
step  without  you ; therefore  the  blood  of  all  these  wretches, 
who  die  before  their  time,  whether  in  their  country  or  else- 
where, lies  upon  your  head.  ‘ The  blood  of  thy  brother’  (for, 
whether  thou  wilt  believe  it  or  no,  such  he  is  in  the  sight  of 
Him  that  made  him)  1 crieth  against  thee  from  the  earth,’  from 
the  ship,  and  from  the  waters.  O,  whatever  it  costs,  put  a 
stop  to  its  cry  before  it  be  too  late : instantly,  at  any  price, 
were  it  the  half  of  your  goods,  deliver  thyself  from  blood- 
guiltiness  ! Thy  hands,  thy  bed,  thy  furniture,  thy  house, 
thy  lands,  are  at  present  stained  with  blood.  Surely  it  is 
enough ; accumulate  no  more  guilt ; spill  no  more  the  blood 
of  the  innocent ! Do  not  hire  another  to  shed  blood  ; do 
V not  pay  him  for  doing  it  I Whether  you  are  a Christian  or 
no,  show  yourself  a man  ! Be  not  more  savage  than  a lion 
or  a bear  I 

“Perhaps  you  will  say,  ‘I  do  not  buy  any  negroes;  I only 
use  those  left  me  by  my  father.’  So  far  is  well;  but  is  it 
enough  to  satisfy  your  own  conscience?  Had  your  father, 
have  you,  has  any  man  living,  a right  to  use  another  as  a 
slave  ? It  cannot  be,  even  setting  Revelation  aside.  It 
cannot  be,  that  either  war,  or  contract,  can  give  any  man 
such  a property  in  another  as  he  has  in  his  sheep  and  oxen. 
Much  less  is  it  possible  that  any  child  of  man  should  ever 
be  born  a slave.  Liberty  is  the  right  of  every  human  crea- 
ture, as  soon  as  he  breathes  the  vital  air;  and  no  human  law 
can  deprive  him  of  that  right  which  he  derives  from  the  law 
of  nature. 

. “If,  therefore,  you  have  any  regard  to  justice,  (to  say  noth- 
Ping  of  mercy,  nor  the  revealed  law  of  God,)  render  unto  all 
I their  due.  Give  liberty  to  whom  liberty  is  due,  that  is, 

| to  every  child  of  man,  to  every  partaker  of  human  nature. 
Let  none  serve  you  but  by  his  own  act  and  deed,  by  his  own 


APPENDIX. 


399 


voluntary  choice.  Away  with  all  whips,  all  chains,  all  com- 
pulsion ! Be  gentle  toward  all  men  ; and  see  that  you  in- 
variably do  unto  every  one  as  you  would  he  should  do  unto 
you.” 

II. 

TESTIMONY  OF  BEY.  RICHARD  WATSON 
AGAINST  SLAVERY. 

[This  eminent  theologian  was  a worthy  disciple  of  the  illustrious 
Wesley.  As  an  earnest,  faithful,  and  able  minister  of  Jesus  Christ, 
as  a profound  writer  on  divinity,  and  as  a weighty  teacher  on  all 
questions  which  lay  within  the  range  of  his  investigations,  his  claims 
to  respect  are  universally  conceded  by  the  Methodists  of  the  United 
States.  His  reputation  is  by  no  means  confined  to  the  denomination 
with  which  he  was  connected.  His  comprehensive  mind  was  quick 
to  discern  the  evils  of  a system  which  fettered  the  bodies  and  souls 
of  800,000  British  subjects.  His  broad  and  generous  heart  scarcely 
needed  the  stimulus  of  duty  to  enable  it  to  beat  responsive  to  the 
claims  of  justice.  Hence,  on  all  occasions,  we  find  him  a consistent 
and  undaunted  advocate  of  the  moral  and  intellectual  progress  of  the 
human  race. 

In  1830,  the  Wesleyan  Conference  adopted  a series  of  antislavery 
resolutions,  and  recommended  such  of  the  members  of  the  Methodist 
societies  as  enjoyed  the  elective  franchise  to  vote  for  those  candidates 
alone  who  should  pledge  themselves  to  support,  in  parliament,  the 
most  effectual  measures  for  the  entire  abolition  of  slavery  through- 
out the  colonies  of  the  British  empire. 

In  furtherance  of  this  resolution,  a meeting  was  held  in  the  City 
Boad  Chapel,  at  which  Mr.  Watson  delivered  a speech,  from  which  we 
quote  the  following  remarks  :] 

“We  stand,”  said  Mr.  Watson,  “near  the  grave  of  a man 
who  was  one  of  the  first  to  lift  up  his  voice  against  West 
Indian  bondage,  and  to  plead  the  wrongs  of  Africa  with  an 
eloquence  which  is  at  once  touching  from  its  pathos,  and 
irresistible  from  its  power.*  Were  that  voice  now  living,  it 
would  give  its  sanctiou  to  our  efforts;  and  in  this  place, 

* Alluding  to  Mr.  Wesley’s  able  and  stirring  tract  against  slavery;  and 
the  very  strong  views  on  this  subject  which  that  eminent  man  was  known  to 
entertain. 


400 


APPENDIX. 


I' 

where  that  voice  has  been  so  often  heard,  we  may  feel  that, 
‘though  dead,’  on  this  subject  especially  ‘ he  yet  speaketh.’  1 

“The  slave-trade,  so  far  as  it  consisted  in  the  transporting 
of  slaves  from  Africa,  for  sale  in  our  colonies,  is  indeed  no 
more  ; but  slavery,  and  a colonial  slave-trade  still  exist.  So 
far  indeed  the  cause  of  humanity  has  advanced,  that  no  one 
now  is  found  to  advocate  the  justice  of  man-stealing  on  the  j 
coast  of  Africa,  or  to  palliate  the  horrors  of  the  middle-pas-  i 
sage.  By  common  consent,  or  by  silence  at  least,  all  ac-  i 
knowledge  this  branch  of  Africau  oppression  to  be  indefen-  \ 
sible;  but  there  is  an  argument  suspended  from  this  very  [ 
acknowledgment  which  the  advocates  of  colonial  slavery 
must,  I think,  be  very  dexterous,  satisfactorily  to  dispose  of. 

If  it  was  wrong  to  steal  men  from  Africa,  to  reduce  them  to 
a state  of  bondage ; it  is,  for  the  same  reason,  wrong  to  re- 
tain them  in  slavery.  If  you  condemn  the  first  thief,  and 
the  first  receivers  of  the  stolen  goods,  how  will  you  justify 
those  who,  knowing  them  to  be  stolen,  continue  to  retain 
them  ? I confess  that  I cannot  see  how  the  perpetuation 
of  an  injury  can  cause  it  to  cease  to  be  an  injury,  or  by  what 
process  an  acknowledged  wrong  can  be  transmuted  into  a 
right  by  continuing  in  it.  My  argument  then  is,  if  it  was 
wrong  to  enslave  the  negroes,  it  is  wrong  to  keep  them  in 
hopeless  bondage;  and  it  follows,  that,  after  this  country  had 
renounced  the  African  slave-trade,  it  was  bound,  by  the  very  \ 
principles  on  which  that  wretched  traffic  was  repudiated,  +o 
have  taken  measures  for  the  liberation  of  all  who  had  thus 
been  wickedly  reduced  to  a state  of  captivity,  at  the  earliest  j 
period  at  which  their  liberation  could  have  been  made  con-  j 
sistent  with  their  own  interests,  and  long  before  this  time  to  ! 
have  converted  them  into  a free,  industrious,  and  happy 
peasantry.  Then,  indeed,  should  we  as  a nation  have 
brought  forth  ‘fruits  meet  for  repentance;’  but  the  very 
reason  why  so  much  remains  to  be  done  by  us  is,  that  the 
principle  of  interminable  bondage  has  been  set  up  by  the  \i 
holders  of  slaves,  and  that  while  justice  foi’bade  us  to  drag 
any  more  of  the  inhabitants  of  Africa  into  bondage,  it  was 
perfectly  just  to  rivet  the  chain  upon  those  already  dragged 
into  this  unhappy  condition  from  generation  to  generation. 

“Now to  this  principle  we  oppose  ourselves;  and  we  con- 
tend, that  the  free  inhabitants  of  Africa  have  not  a stronger 
claim  of  justice  to  set  up  against  being  reduced  to  slavery, 


than  the  African  race,  originally  carried  to  our  colonies, 
have  to  be  liberated  from  it.  As  to  the  slave-trade,  we 
have  indeed  abstained  from  wrong ; but  as  to  colonial  slavery, 
we  still  perpetrate  a wrong  of  the  same  kind ; and  that  after 
we  have  professed  to  blush  with  shame  at  its  recollection, 
and  when  we  are  endeavoring  to  persuade  other  nations  to 
renouuce  it  after  our  example.  Here  we  and  our  opponents 
meet.  We  go  up  to  parliament  to  urge  in  behalf  of  negroes 
the  redress  of  a manifest  injury ; they  deny  that  it  is  an  in- 
jury at  all. 

“I  think  it  will  not  be  difficult  for  us  to  make  good  our 
view  of  the  question  ; and  it  will  perhaps  bring  us  more 
fairly  into  its  merits,  if  we  glance  at  a few  of  the  reasons 
which  have  lately  been  put  forth  by  the  pro-slavery  party, 
to  prevent  the  people  of  this  country  from  giving  their  sig- 
natures to  antislavery  petitions.  We  are  first  told  that  it 
is  assumed  without  any  sufficient  proof  that  slavery  is  wrong 
in  the  abstract.  My  answer  to  this  is,  that  neither  party 
has  any  need  to  go  so  into  the  discussion  of  abstract  cases. 
The  simple  matter  at  issue  is,  Dot  slavery  in  some  imaginary 
form,  but  West  Indian  slavery;  and  when  we  have  stated 
what  it  is,  we  may  boldly  ask  whether  that  be  morally  right. 

“Let  it  then  be  observed  that  West  Indian  slavery  is  slavery 
inflicted  upon  persons  who  have  committed  no  offence,  and 
therefore  never  forfeited  liberty,  but  possess  that  natural 
right  unimpaired;  and  it  follows  therefore  necessarily  that 
it  would  be  quite  as  right  for  the  black  slave  to  reduce  his 
master  into  bondage,  as  for  the  white  master  to  hold  in  it 
his  sable  bondsman.  If  one  be  right,  then  is  the  other.  I 
will  not  multiply  illustrations  ; I rest  it  here ; if  liberty  be 
forfeited  by  no  crime,  the  right  and  the  wrong  are  as  much 
on  the  side  of  the  slave  as  the  master  ; and  a kind  of  slavery, 
I contend,  which,  considered  abstractedly,  rests  upon  the 
principle  of  taking  away  personal  liberty  without  forfeiture 
by  offence,  bears  upon  it  the  broad,  the  indelible  character 
of  a high  and  flagrant  moral  wrong.  And  the  matter  comes 
home  to  every  one.  If  a hand  we  cannot  resist  were  laid 
upon  auy  of  us,  and  we  were  told  that  we  were  to  be  slaves 
for  life,  and  our  children  after  us,  should  we  not  naturally 
exclaim,  ‘ What  have  I done  V And  if  no  crime  meriting 
the  punishment  could  he  alleged,  should  we  not  all  exclaim 
against  it,  as  a ruthless  tyranny  ? And  would  it  alter  our 
34  * 


402 


APPENDIX. 


moral  view  of  the  case  at  all,  to  be  told  that  it  is  difficult  to 
prove  slavery  in  the  abstract  to  be  a moral  wrong? 

“We  are  further  told,  however,  that  the  moral  wrong-of 
slavery  cannot  be  assumed,  because  it  was  practiced  by  the 
patriarchs  and  Jews  under  the  Old  Testament.  This  is  a 
mere  sophism;  of  which  the  fallacy  here  consists  in  this,  that 
it  is  assumed  that  West  Indian  slavery  stands  upon  the 
same  ground  as  that  mentioned  in  the  Old  Testament.  Now,  I 
shall  show  that  they  differ  both  circumstantially  and  in 
essence;  and  that  this  reference  will  not  only  not  serve  the 
advocates  of  colonial  slavery,  but  is  fatal  to  all  their  preten- 
sions to  the  slightest  coloring  of  right. 

“The  circumstances  differ.  The  slaves  mentioned  in  the 
Old  Testament  were  a part  of  the  family ; not  left,  as  West 
Indian  slaves,  to  be  worked  and  abused  by  hirelings,  while 
their  masters  were  resident  in  a distant  country.  The 
wretched  prejudice  of  color  and  caste  did  not  exist  against 
them,  as  in  our  colonies, — a contemptuous  feeling,  from  the 
effects  of  which  nothing  can  free  them,  but  a restoration  to 
the  rank  of  freemen.  They  were  under  the  protection  of 
mild  and  equal  laws,  which  our  slaves  are  not.  They  were 
not  governed  on  a principle  of  fear,  which  our  slaves  are. 
They  could  demand  their  liberty,  if  treated  with  cruelty  ; 
but  ours  have  no  such  redress.  They  had  all  the  rest 
of  the  Sabbath,  of  which  ours  are  deprived.  They 
were  made  partakers  of  the  religion  of  the  patriarchs  and 
Jews;  while  ours  have  been  almost  systematically  and  con- 
temptuously excluded  from  Christianity.  If  they  were  of 
the  Hebrew  nation,  they  could  not  be  held  in  perpetual  ser- 
vitude ; but  the  negroes  born  in  our  colonies  are  as  much 
of  our  nation  as  the  peasants  born  in  our  counties;  and  yet 
they  and  their  children  are  doomed  to  hopeless  servitude. 
Husbands  and  wives,  parents  and  children,  were  not  sepa- 
rated. Cruelties,  unheard  of  among  the  patriarchal  and 
Hebrew  masters,  are  daily  perpetrated  in  our  colonies. 
None  of  these  ancient  slaves  were  worked  under  the  cart- 
whip,  but  rendered  a willing  service  for  a comfortable  home 
and  maintenance;  and  then,  to  mark  the  difference  still  more 
strongly,  while,  in  all  our  sugar  colonies,  the  murderous  sys* 
tern  of  overworking  is  diminishing  the  population,  under 
the  milder  system  of  ancient  times  the  population  was  con- 


APPENDIX. 


403 


tinually  increasing, — a proof  of  the  superiority  of  their  con- 
dition. 

“Now,  who,  taking  these  circumstances  into  account,  will 
be  bold  enough  to  identify  the  severe  system  of  slavery,  as 
it  generally  exists  in  our  colonies,  with  that  mentioned  in 
the  Old  Testament  ? 

“But  the  difference  between  the  two  is  essential;  and  this 
turns  the  argument  with  overwhelming  force  against  the 
advocates  of  African  bondage.  We  know  the  origin  of 
slavery  in  ancient  nations.  It  took  its  rise  from  two  cus- 
toms. The  first  was,  of  taking  the  insolvent  debtor  as  a 
slave,  in  lieu  of  payment.  Now,  this  practice  cannot  be 
objected  to  on  the  ground  of  injustice,  because  all  were 
equally  liable  to  it;  the  rich,  as  well  as  others,  if  they  squan- 
dered away  their  substance ; and  the  master  upon  this  prin- 
ciple might  become  a slave.  Here  was  a principle  of  com- 
mutation of  liberty  for  pecuniary  obligation.  The  other 
source  was  war : the  lives  of  persons  taken  in  war  were 
spared,  on  condition  of  becoming  servants.  Milder  and 
better  customs  have  been  introduced  by  Christianity;  but 
here  was  at  least  no  partiality,  no  injustice  ; all  wrere  placed 
on  equal  ground.  Then,  as  to  slavei’y  among  the  Jews,  as 
far  as  it  respected  the  Canaanites,  they  were  under  a Divine 
malediction  ; by  virtue  of  a special  revelation  which,  I sup- 
pose, our  West  Indians  will  not  plead  in  their  favor.  Here, 
then,  the  ancient  slavery,  however  objectionable  it  might 
be  on  civil  grounds,  involves,  strictly  speaking,  no  moral 
wrong;  no  injustice,  no  partiality;  liberty  was  forfeited  by 
debt,  by  war,  or  by  a Divine  malediction.  But,  let  it  be 
observed,  that  during  these  very  times,  when  slavery  existed 
in  these  forms,  the  compulsory  reduction  of  unoffending 
man  to  servitude  was  an  acknowledged  and  punishable 
crime.  It  is  branded  as  ‘man-stealing,’  both  in  the  Old 
and  New  Testaments;  among  the  Jews  it  was  punished  with 
death  ; and  under  the  Gospel  it  is  ranked  with  the  crimes 
which  bring  upon  men  the  penalties  of  a future  state.  But 
this  is  precisely  the  origin  of  Yvrest  Indian  slavery.  It  was 
man-stealing  in  its  origin ; and  with  this  vicious  origin  it 
remains  tainted  to  this  day.  It  would  be  as  hopeless  a task 
to  wash  it  off,  as  to  wash  the  Ethiop  white.  Characterized 
as  a crime  against  God  and  man,  the  thin  gauze  of  sophistry 
cannot  conceal  its  hateful  aspect  ; and  the  attempt  to  find  a 


404 


APPENDIX. 


palliation  for  it  in  the  Old  Testament,  only  makes  more 
audible  those  thunders  which  are  launched  against  it,  as 
one  of  the  most  odious  crimes,  both  in  the  Law  and  in  the 
Gospel. 

“But  the  advocates  of  slavery  take  us  to  the  New  Testa- 
ment as  well  as  to  the  Old.  I am  sure  we  can  have  no 
objection  to  follow  them.  Their  argument  is,  that  the 
apostles  utter  no  denunciations  against  slavery,  although 
in  that  age  it  was  practiced  in  most  of  the  countries  in 
which  they  preached  ; but  rather  exhorted  servants  to  obey 
their  masters ; from  which,  they  tell  us,  that  we  rush  much 
too  hastily  to  a conclusion,  when  we  represent  slavery  as 
contrary  to  the  spirit  and  to  the  laws  of  Christianity.  I 
greatly  mistake  if  this  argument  from  the  New  Testament 
will  not,  upon  examination,  sink  as  completely  under  them, 
as  that  from  the  Old,  already  examined. 

“Bad  as  the  slavery  was  which  existed  among  the  Greeks 
and  Romans  in  the  apostles’  time,  it  stood  not  generally 
upon  the  vicious,  odious  offence  of  ‘man-stealing.’  The 
Greeks  made  a distinction  in  favor  of  those  slaves  who  had 
been  kidnapped  by  perfidy,  and  opened  the  way  for  them 
to  release  themselves  from  servitude ; so  that  the  very  prin- 
ciple of  our  colonial  slavery  was  condemned  by  these  pagans, 
whose  treatment  of  their  slaves  was,  in  other  respects, 
severe  enough.  But  though  ancient  slavery  had  not  this 
criminality  upon  it,  it  is  a vain  attempt  to  show  that  it  was 
regarded  with  any  complacency  by  Christianity.  It  is  indeed 
surprising  enough,  that,  with  the  fact  before  them  that 
Christianity  has  abolished  slavery  in  all  the  ancient  countries 
where  it  obtained  predominant  influence,  that  any  persons 
should  dream  that,  in  its  earliest  periods,  when  it  glowed  with 
all  that  warmth  of  charity  with  which  it  burst  from  the,  foun- 
tain of  the  Divine  compassiou,  it  should  enter  into  any  alliance 
with  it.  To  hold  property  in  men  is  a thing  agreeable  enough 
to  human  nature,  as  we  have  proof  in  the  present  day : it  flat- 
ters man’s  pride,  it  gratifies  his  love  of  power  to  see  his 
fellow-creatures  tremble  before  him,  and  to  be  the  absolute 
lord  of  their  life  and  happiness.  If,  then,  before  Christi- 
anity commenced  a war  upon  slavery,  was  it  ever  attacked 
by  any  other  system  of  religion,  or  was  it  ever  bound  upon 
the  conscience  to  free  a fellow-man  from  hereditary  servi- 
tude, or  thought  a work  of  religious  merit  to  do  so,  to  what 


APPENDIX. 


405 


is  this  to  be  attributed,  but  to  the  acknowledged  and  felt 
spirit  of  Christianity?  And  if  to  its  spirit,  in  vain  shall  we 
look  to  its  letter  for  a justification  of  it.  The  argument, 
however,  is,  that  the  apostles  say,  ‘Servants,’  (slaves,)  ‘be 
obedient  to  your  masters.’  But  this  is  nothing  more  than 
our  missionaries  are  properly  enjoined  to  say,  and  is  said  by 
them,  although  as  hostile  to  the  whole  system  as  we  our- 
selves. The  fact  is,  that  deliverance  could  not  come  to  the 
body  of  slaves  in  ancient  times  by  the  resistance  of  the 
Christianized  slaves,  any  more  than  to  those  of  our  colonies ; 
and  from  the  operation  of  the  justice  and  mercy  of  Christi- 
anity upon  the  ruling  powers  only  could  they  be  taught  to 
look  for  it.  It  is  enough  to  know  that  the  principles  of 
Christianity  are  opposed  to  it ; and  that  when  the  rulers 
professed  Christianity,  they  were  then  bound  by  its  prin- 
ciples. Such  is  the  case  now.  Ours  is  professedly  a 
Christian  government,  and  by  its  principles  it  is  bound;  the 
masters  of  these  slaves  profess  Christianity,  and  by  those 
principles  are  bound.  They  tell  us  that  the  apostles  did 
not  command  pagan  governments  to  loose  their  slaves  ; and 
they  take  shelter  here,  as  though  they  could  plead  this 
black  privilege  of  pagan  despotism.  But  we  hold  them  to 
their  profession  ; they  profess  Christianity  ; and  therefore 
they  must  be  tried  by  its  laws ; and  by  one  of  these  laws  we 
are  content  that  the  whole  question  of  the  consonancy  of 
Christianity  with  slavery  shall  be  tried : ‘Whatsoever  ye  would 
that  men  should  do  unto  you,  so  do  ye  also  unto  them.’ 

“Let  it  also  be  observed,  that  the  apostles  do  no  more  in 
this  case  than  counsel  submission  in  a state  of  slavery  to 
their  converts,  as  submission  to  an  evil,  and  an  affliction ; 
they  never  speak  of  it,  like  our  West  Indians,  as  a privilege, 
a happy  state  in  which  men  ought  to  be  content  for  its  own 
sake.  On  the  contrary,  St.  Paul  sets  freedom  before  the 
Christian  slave  as  a good  after  which  he  ought  to  aspire  by 
all  lawful  means  : ‘If  thou  mayest  be  free,  choose  it  rather.’ 
I believe  this  language  would  have  conducted  him  to  a jail 
in  Jamaica;  but  it  is  his  language;  and  it  proves  that  he 
regarded  slavery  as  an  evil,  and  liberty  as  a good  to  be 
sought  by  every  Christian  slave.  If  the  apostle  were  a 
friend  to  slavery,  why  did  he  thus  exhort  the  slaves  ? And  if 
he  thus  urges  them  to  seek  their  liberty,  then  in  vain  do  our 
Scripture-quoting  slaveholders  plead  apostolical  authority. 


406 


APPENDIX. 


“Here,  however,  I find  the  advocates  of  slavery  fall  into  a 
marvellous  inconsistency : they  now  tell  us,  and  they  have 
long  told  us,  that  we  ought  to  leave  it  to  the  influence  of 
Christianity  gradually  and  slowly  to  abolish  slavery  in  our 
colonies,  as  it  did  in  Europe.  This  reason,  which  has  been 
within  a few  days  urged  to  induce  the  public  to  refrain  from 
signing  petitions  to  parliament  for  the  abolition  of  slavery, 
gives  rise,  in  my  mind,  to  two  inquiries. 

“ The  first  is,  why  they  should  allow  that  Christianity  ought, 
at  any  future  period,  to  abolish  slavery.  They  tell  us  that 
it  is  a very  good  thing.;  that  the  slaves  are  in  a much  better 
condition  than  if  they  were  free  ; and  that,  to  make  them 
free,  would  only  be  to  render  those  wretched  who  are  now 
contented  and  happy.  Now,  if  this  be  true,  why  at  any 
future  time,  any  more  than  at  present,  ought  Christianity  to 
deprive  them  of  their  felicity  ? I confess  that  I cannot  com- 
prehend this.  If  the  fetter  be  so  comfortable  an  ornament 
to  the  African  limb,  that,  in  the  name  of  mercy,  itself,  we  are 
conjured  not  to  snap  it  at  a blow,  why  should  it  be  allowed, 
why  should  they  give  us  their  full  consent  to  deprive  them 
of  it  by  a slow  process  of  filing,  which  may  take  some  fifty 
or  a hundred  years  to  effect  their  liberation  from  it  ? I leave 
the  solution  of  the  difficulty  to  them ; but  my  conclusion  is, 
that  if  slavery  is  to  be  destroyed  by  Christianity,  either  to- 
morrow, or  a century  hence,  then  the  one  is  inimical  to  the 
other,  on  their  own  showing,  and  they  give  up  the  argument 
which  has  been  just  refuted.  They  take  the  same  ground, 
in  fact,  with  us;  and  they  too  allow  that  there  is  something 
in  slavery  so  inconsistent  with  a religion  of  judgment  and 
mercy,  that  they  caunot  permanently  coexist. 

“But,  as  they  may  urge  that  Christianity,  when  more 
largely  diffused  among  the  slaves,  will  the  better  prepare 
them  for  freedom,  my  second  inquiry  is,  Are  they  really 
anxious  to  extend  the  influence  of  Christianity  among  the 
slaves  ? And  here,  I am  sorry  to  say,  I believe  not;  and 
that  this  is  a hollow  pretence,  assumed  in  order  to  paralyze 
our  exertions.  ‘ Leave  the  slavery  of  our  colonies  to  be 
terminated  by  the  gradual  influence  of  Christianity,’  say  the 
planters ; aud  yet  what  steps  did  they  ever  take  to  Chris- 
tianize the  hundreds  of  thousands  of  pagan  slaves  over  whom 
they  have  absolute  control  ? Truly  none  ; but  every  attempt 
to  give  religious  instruction  to  them  has  come  from  other 


APPENDIX. 


407 


quarters ; and,  when  offered,  has  either  been  treated  with 
indifference,  or  resisted  with  contempt.  They,  indeed,  are 
the  men  to  speak  of  the  gradual  influence  of  Christianity 
upon  the  slaves  at  some  future  time,  who  will  not  allow  the 
slaves  its  Sabbath  for  their  worship ! and  who,  by  excessive 
toil,  disqualify  the  slave  from  effectual  attendance  upon 
those  means  of  instruction  which  might  in  the  evenings  of 
other  days  be  afforded ! — they  who  have  never  introduced 
among  them,  on  any  large  scale,  the  sanctities  of  marriage, 
and  who  have  never  hesitated  to  separate  parents  and 
children,  husbands  and  wives,  by  selling  them  to  different 
proprietors,  or  different  islands,  and  thus  to  break  up  with- 
out remorse  those  family  connections  which  form  the  only 
soil  on  which  public  morals  and  private  virtues  can  be 
planted ! — they  who  have  been  contending  insolently  and 
factiously  with  government  in  order  to  acquire  the  right  to 
pass  persecuting  acts,  and  to  restrain  the  Christian  mis- 
sionary from  Christiauizing  their  slaves  by  the  fear  of  fines 
and  imprisonment;  who  have  manifested  in  most  instances 
as  much  rancor  against  the  zealous  clergyman  of  the  parish, 
as  against  the  missionary  who  had  not  the  same  patronage; 
and  in  whose  skirts  are  found  the  blood  of  martyred  men, 
hated  and  persecuted  to  death,  only  because  of  their  zeal  to 
extend  that  very  Christianity  for  the  diffusion  of  which  they 
bid  us  hope ! Those  who  know  the  spirit  with  which 
Christianity  is  treated  in  a slave  colony  know  how  to  value 
all  such  pretences.  We  may,  without  the  slightest  breach 
of  charity,  brand  them  as  hypocritical,  as  they  are  intended 
to  mislead  the  public;  but  they  can  mislead  none  who  know 
the  parties  from  whom  they  emanate.” 

III. 

JUDGE  TANEY  AND  REV.  JACOB  GRUBER. 

(Extracted  frtrn  the  Philadelphia  Evening  Bulletin,  May  5th,  1S57.) 

The  Hon.  Roger  B.  Taney,  Chief  Justice  of  the  Supreme  Court  of 
the  United  States,  has,  in  this  year  of  grace  1857,  delivered  a judicial 
decision  affirming  divers  things — and,  among  them,vthat  slaves  are 
property  according  to  the  Constitution  of  the  United  States ; that  the 
language  of  the  Declaration  of  Independence,  about  all  men  being 


408 


APPENDIX. 


created  free  and  equal,  was  not  meant  to  apply  to  colored  people;  and 
that  in  old  times  everybody  believed  these  doctrines. 

In  the  year  1819,  the  Rev.  Jacob  Gruber,  a minister  of  the  Balti- 
more Conference  of  the  Methodist  Episcopal  Church,  was  tried  in  the 
Frederick  County  Court,  Maryland,  for  “ attempting  to  excite  insubor- 
dination and  insurrection  among  slaves”  by  preaching  a sermon  in 
which  he  set  forth  the  evils  of  slavery  and  the  duties  of  masters.  Mr. 
Roger  B.  Taney  was  one  of  the  counsel  for  the  defence;  and  in  a 
pamphlet  account  of  the  trial,  published  in  1819,  at  Fredericktown, 
Bid.,  by  David  Blartin,  and  now  lying  before  us,  we  find  Mr.  Taney’s 
views  of  slavery,  of  the  rights  of  man,  and  of  the  Declaration  of  Inde- 
pendence, at  that  time.  For  the  benefit  of  BIr.  Taney’s  good  name, 
and  for  the  purpose  of  letting  every  one  compare  his  former  opinions 
with  his  recent  decision,  we  offer  a few  extracts  from  his  opening 
speech  for  the  defence. 

MR.  TANEY  SHOWS  THE  RELATION  OF  METHODISM  TO  SLAVERY. 

“You  have  already  been  told,  that  Mr.  Gruber  is  a min- 
ister of  the  Methodist  Episcopal  Church.  And  it  is  not 
necessary  to  tell  you,  that  the  religious  society  to  which 
he  belongs,  is  nearly  as  numerous  as  any  other  society  of 
Christians  in  this  State ; and  the  equal  of  any  other,  in  the 
general  order  and  decorum  of  their  behavior,  in  their  moral 
deportment,  and  in  their  habits  of  obedience  to  the  laws.  It 
was  at  a very  early  period  of  his  life  that  Mr.  Gruber  be- 
came a member  of  this  society,  and  took  upon  himself  the 
duties  of  a minister  of  the  Gospel.  In  this  vocation  he  has 
faithfully  labored  for  more  than  twenty  yeai’S  ; and  he  now 
fills  a post  of  high  rank,  and  great  confidence,  in  his  church  ; 
the  reward  of  his  fervent  piety  and  unwearied  zeal.  We 
shall  also  prove  to  you  by  a most  respectable  witness,  a 
minister  of  the  same  Church,  whose  duty  it  has  often  been, 
according  to  the  Discipline  of  that  society,  to  examine  into 
the  conduct  and  character  of  the  accused,  that,  during  the 
whole  course  of  his  ministry,  the  reverend  gentleman  who  is 
now  on  his  trial  has  sustained  a character  of  spotless  in- 
tegrity. 

“It  is  well  known,  that  the  gradual  and  peaceable  aboli- 
tion of  slavery  in  these  States  is  one  of  the  objects  which 
the  Methodist  Society  have  steadily  in  view.  No  slaveholder 
is  allowed  to  be  a minister  of  that  church.  Their  preachers 
are  accustomed,  in  their  sermons,  to  speak  of  the  injustice 


APPENDIX. 


409 


and  oppressions  of  slavery.  The  opinion  of  Mr.  Gruber  on 
this  subject,  nobody  could  doubt.  And  if  any  slaveholder 
believed  it  dangerous  to  himself,  his  family,  or  the  community, 
to  suffer  his  slaves  to  learn  that  all  slavery  is  unjust  and 
oppressive,  and  persuade  himself  that  they  would  not  of 
themselves  be  able  to  make  the  discovery,  it  was  in  his 
power  to  prevent  them  from  attending  the  assemblies,  where 
such  doctrines  were  likely  to  be  preached.  Mr.  Gruber  did 
not  go  to  the  slaves;  they  came  to  him.  They  could  not 
have  come,  if  their  masters  had  chosen  to  prevent  them.” 

HE  VINDICATES  FREE  SPEECH  AGAIN. 

“ Mr.  Gruber  feels  that  it  is  due  to  his  own  character,  to  the 
station  he  fills,  to  the  respectable  society  of  Christians  in 
which  he  is  a minister  of  the  Gospel,  not  only  to  defend  him- 
self from  this  prosecution,  but  also  to  avow,  and  to  vindi- 
cate here,  the  principles  he  maintained  in  his  sermon. 
There  is  no  law  that  forbids  us  to  speak  of  slavery  as  we 
think  of  it.  Any  man  has  a right  to  publish  his  opinions 
on  that  subject  whenever  he  pleases ; it  is  a subject  of 
national  concern,  and  may  at  all  times  be  freely  discussed.” 

MR.  TANEY  SPEAKS  OF  SLAVERY — NOT  AS  A LAWYER,  BUT  IN 
HIS  OWN  NAME. 

“Mr.  Gruber  did  quote  the  langnage  of  our  great  act  of 
National  Independence,  and  insisted  on  the  principles  con- 
tained in  that  venerated  instrument.  He  did  rebuke  those 
masters,  who,  in  the  exercise  of  power,  are  deaf  to  the  calls 
of  humanity ; and  he  warned  them  of  the  evils  they  might 
bring  upon  themselves.  He  did  speak  with  abhorrence  of 
those  reptiles  who  live  by  trading  in  human  flesh,  and 
enrich  themselves  by  tearing  the  husband  from  the  wife — the 
infant  from  the  bosom  of  the  mother;  and  this  I am  instructed 
was  the  head  and  front  of  his  offending  Shall  I content 
myself,”  continued  Mr.  Taney,  “with  saying  he  had  a right  to 
say  this  ? that  there  is  no  law  to  punish  him  ? So  far  is  he- 
from  being  the  object  of  punishment  in  any  form  of  pro- 
ceedings, that  we  are  prepared  to  maintain  the  same  prin- 
ciples, and  to  use,  if  necessary,  the  same  language  here  in 
the  temple  of  justice,  and  in  the  presence  of  those  who  are 
the  ministers  of  the  law.  A hard  necessity,  indeed,  com- 
pels us  to  endure  the  evil  of  slavery  for  a time.  It  was  im- 
35 


410 


APPENDIX. 


posed  upon  us  by  another  nation,  while  we  were  yet  in  a 
state  of  colonial  vassalage.  It  cannot  be  easily,  or  sud- 
denly removed.  Yet  while  it  continues,  it  is  a blot  on  our 
national  character,  and  every  real  lover  of  freedom  confi- 
dently hopes  that  it  will  be  effectually,  though  it  must  be 
gradually  wiped  away ; and  earnestly  looks  for.  the  means 
by  which  this  necessary  object  may  be  best  attained.  And 
until  it  shall  be  accomplished;  until  the  time  shall  come 
when  we  can  point,  without  a blush,  to  the  language  held  in 
the  Declaration  of  Independence,  every  friend  of  humanity 
will  seek  to  lighten  the  galling  chain  of  slavery,  and  better, 
to  the  utmost  of  his  power,  the  wretched  condition  of  the 
slave.  Such  was  Mr.  Gruber’s  object  in  that  part  of  his 
sermon  of  which  I am  now  speaking.  Those  who  have 
complained  of  him,  and  reproached  him,  will  not  find  it  easy 
to  answer  him : unless  complaints,  reproaches,  and  persecu- 
tion shall  be  considered  an  answer.” 


Proclaim  liberty  throughout  all  the  land  unto 
all  the  inhabitants  thereof. — (Ley.  25 : 10th  verse.) 


By  order,  or  the  Assembly  of  the  Province  of  Penn- 
sylvania for  the  State  House  in  Philadelphia,  1753. 


The  above  is  the  inscription  on  the  time-honored  bell  which  now 
stands  in  Independence  Hall — the  most  sacred  political  spot  in  the 
world.  It  is  surely  significant  that  the  bell  which,  for  more  than 
twenty  years,  had  borne  so  prophetic  a motto,  should  be  the  first, 
in  all  the  American  colonies,  to  ring  out  the  joyous  news  of  the 
immortal  Declaration  of  Independence ! 


THE  END. 


, 

i 


326  LS48P  79133 


f 


